THE BOOK WAS
DRENCHED
DO
166443
Sacred HOOKS 01 me jamas, Vol. VIII
J. L. Jaini Memorial Series Vol. IV
SAMAYASARA
BY
SHR4 KUNDA KUNDA ACHARYA,
WITH
TRANSLATION AND COMMENTARIES.
.1. L. JAINI.
OSMANIA UNIVERSITY LIBRARY
CallNo. a^4 ./I//I/7& Accession No. a 2. i"? X
Autho* AcJkasift*; K,K.
Title ^JS a wsa^j <*. t cvt_A ,
This book should ^ returned on or before the date last marked below.
JAGMANDARLAL JAINI MEMORIAL SERIES VOL III
THE SACRED BOOKS
OF THE
JAINAS
Vol. VIII
SAMAYASARA
( THE SOUL-ESSENCE )
BY
SHRI KUNDA KUNDA ACHARYA
THE ORIGINAL TEXT IN PRAKRIT, WITH ITS SAMSKRIT RENDERINGS, AND A TRANSLA-
TION, EXHAUSTIVE COMMENTARIES, AND AN INTRODUCTION
BY
RAI BAHADUR J. L. JAINI, M. A,, M. R. A. S.,
Bar-at-Law, sometime Judge of the High Court, and President, Legisla*
live Council at Indore, Author of Outlines of Jainism, Jaina Law,
Roman Law, Jaina Gem Dictionary, Translator and Commentator
of Tattvarthadhigama Sutra, Gommatsara,
Atmanushasana, etc., etc.
ASSISTED BY
JAIN-DHARMA BHUSHANA BRAHMACHAR1 SITAL PRASADA Jl,
EDITOR, "JAINA MITRA," AUTHOR OF GR1HASTHA DHARMA,
ANUBHAVANANDA, ATMA DHARMA, ETC., ETC.
PUBLISHED BY
PANDIT AJIT PRASADA, M, A,, LL B >(
AT
THE CENTRAL JAINA PUBLISHING HOl^E
AJITASHRAM, LUCKNOW, (INDIA.)
1930.
" vvv->
^SA.A^ is^tn
Printed by K. D. Seth
at the
Newul Kishore Press, Lucknow.
122
<> <I
TABLE OF CONTENTS.
Introduction,
Chapter. !. Samayasara The Real and the
Political point of view ,.. 1
II. Soul and Non-Soul (Jiva and
Ajiva) ... ... 27
III, The Ethic of Action (Karma-
Karta) ... .. 44
IV, Merit and Demerit (Punya-
Papa) ... ... 90
V. Inflow of Karma (Asrawa) ... 101
VL Checking of Karma (Samvara) 110
VII. The Shedding of Karma (Nirjara) 11?
VIII. Bondage (Bandha) itt ,;. 143
IX. Liberation (Moksha) ... 166
X. Liberation (Pure Absolute
Knowledge) ... ... 174
XI. The Soul in Essence (Samaya-
sara) ... ... 180
Alphabetical Index to Subjects discussed.
Abhavya, 158, 159,
Adhah Karma, l6l.
Agurulaghu, 68.
Ahara, 209, 210,
Aharaka, 33
Alexander, 2.
Annihilation, 183, 193,
Anubhagasthan, 33.
Aparadha, 173.
Aparyapta, 41.
Attachment, 25, 144, 153, 165.
Austerities, 95, 96, 114.
Bhadrabahu, 2.
Bhavya, 34.
Bheda Vijiian, 14.
Bondage, 3, 45, 46, 47,48, 52, 53, 71,
72, 102, 103, 104, 105, 106, 107,
108, 109, 110, 150, 151, 152, 153,
15*, 165.
Chandra Gupta, 2.
Classes-Soul, 36.
Concentration, 134.
Creation, 181, 183, 193.
Confession, 201.
Darshana, 34.
Delusion, 19.
Delusionless, 23.
Desire, 124, 129, 130, 131, 132.
Destructive ladder, 24.
Destiny, 154.
Dharma Sanga Muktam, 8 1 .
Disgust, 139.
Discrimination, 169, 170.
Ethics, 188.
Fear, 138,
Gati, 34.
rautama, 2.
Jrod, 7,
Indriya, 34.
Inflow, 101.
Jambu Swami, 2.
Jita Moha, 84.
Jiva Samasa, 36.
Jnana, 34*
Kashaya, 34.
Karma, 29,50,69, 110, 111.
Karmic Matter 33.
Knowledge, 205, 206, 207, 208, 209.
Leshya, 34.
Liberation, 166, 167, 168, 169, 211,
212.
Margana, 34.
Matter, 42, 43, 67, 75, 76, 77, 78,
79, 80.
Meditation, 9, 10.
Merit, 91, 92,93,94, 100.
Nischaya nay a, 8, 17.
Non-self- absorption, 2.
Omniscience, 20.
Para Samaya, 3.
Parinama, 50, 5 1 .
Possessionless, 80.
Practical Standpoint, 11, 21, 22, 30,
38, 40, 42, 69, 70, 73, 88, 149,
158, 160, 171, 189, 195, 198.
Real Standpoint, 13, 30, 38, 40, 42,
72, 73, 88, 93, 120, 126, 131, 149,
158, 160, 189, 198.
Renunciation, 24, 25, 200.
Repentance, 200.
Right believer, 18, 121, 122, 123, 124,
125, 126, 132, 133, 137, 138, 139,
140, 141, 142, 146, 147, 148, 157,
163, 192, 204, .210
Samaya, 1, 2.
Samaya Prabhritam, 1.
Saraayasara, 1, 90, 110, 175,213, 214.
Samayama, 34.
Samklesha Sthana, 35.
Samyama Labdhi Sthana, 35.
Sanjna, 34.
Sankhya, 173, 187.
Self Absorption, 2, 3, 4, 10, 12, 26,
114, 115.
Self Realization, 4, 12, 15, 17, 112,
113.
Self knowledge, 128.
Sense enjoyment, 3, 4.
Sharavari Belgola, 2.
Shruta Kevali, 2,8, 9, 123.
Siddha, 1.
Soul, 7, 11, 27, 28, 29, 32, 33, 43, 44,
49, 50, 53, 54, 55, 56, 57, 58, 59,
60, 61, 62, 64, 65, 66, 67, 68, 69,
74, 75, 77, 78, 79, 80, 82, 83, 84,
98, 99, HO, 111, 115, 116, 117,
176, 177,178, 182, 183, 187, 190,
191, 194, 195,196, 197, 210,211.
Soul Classes, 36.
Sprdhaka, 33.
Spiritual Stages, 5, 36.
Sthiti Vandha Sthana. 35.
Sudharma Acharya, 2.
Sukshma, 41.
Superstition, 140.
Sva Samaya, 2, 3.
Thought Activities, 85, 86, 87, 88, 117.
Uddeshika, 162.
Upayoga, 66, 67.
Vargana, 33.
Veda, 34.
Vishuddhi Stahana, 35.
Vyavahara Naya, 8.
Wrong believer, 155, 156, 184, 185,
186.
Yoga, 34.
INTRODUCTION.
It is necessary to emphasise and clearly realise that there are
two distinct categories : Perfect and Imperfect. The Pure Disernf
bodied Soul alone is Perfect. The mundane, matter-clad Soul is InW
perfect. By Perfection here is meant a condition than which nothing^
is better for ever. One may want 100. For him nothing is better^
at present than to get 100. But there is no guarantee that he will
want nothing, if he gets the 100. Perfection is where there is no
want, no need, no desire, no room for further improvement or better-
ment. Perfect desirelessness, complete non- attachment, imperturbable
yit-rag-ta are connotations of Perfection. Thus it is that Jainism
does not believe God, an Almighty, Perfect, Conscious Soul, to be a
Creator. Creation means bringing about something which was not
before. The mundane soul when it becomes a Perfect Pure Soul, at
the end of the 14th Spiritual Stage, certainly creates its own perfect
condition of Infinite Perception, Knowledge, Power and Bliss. In this
sense, and in this sense alone, God or Siddha may be said to be the
Creator of all the Universe, present, past and future, for the Siddha
is Omniscient ; and all the Universe, with all its substances, with all
fcheir attributes and modifications, in all times and places, becomes
subject to this All-Seeing Omniscience, and thus it may be said to
create the Universe. Here Creation means the attainment of Perfec-
;ion, of Omniscience, of Omnipotence of Godhood, of Siddhahood. In
ao other sense, Creation is possible in Jainism. If Creation means
:he making or bringing into existence of something which was not
before, (excepting that becoming Perfect means bringing into exist-
nce the condition of Self-perfection and Omniscience, which was not
Before), it implies the conscious Creation of something necessary and
iseful, or of something unnecessary and useless. If the former, why
was a useful thing not made before ; if the latter, the Creator is a
frivolous wastrel, or simly puerile in making, and then breaking the
Universe,
If the Universe is created by God as an absolutely new thing,
it must follow that before its creation God was not Krita Kritya,
one so perfect that nothing remained to be done by him. If he only
recreates a destroyed Universe, then the Jaina explanation (that the
Universe is uncreated and passes through a sort of birth and death
at the junction of Avasarpini and Utsarpini semi-c}cles of time) is
simple and sufficient. If it be said that there must be some creator
(as distinct from some Cause or Co-existence or Sequence) of every-
thing, then there must be some Creator of God, and so on ad infi-
nitum.
Further, like creates like. God as Pure Soul can create only
Living Soul. How then can He create non-living unconscious matter
out of Himself ?
The Jaina doctrine is that the lifeless, non-living, unconscious
Universe is eternal and uncreated, and it evolves and revolves within
its own countless attributes and modifications for ever, and that it
undergoes even radical, catastrophic changes in Space and Time,
which the History of all Nations records as the Deluge, the Maha-
bharata, the Great War, the Pralaya, etc., etc., etc. Is this doctrine
not more soul-satisfying, simple and stamped with cogency and Truth
than an attempt to explain things by the doctrine of Creation ?
Creation thus being only the creation of its Perfect condition by the
Pure Soul, it is easy to see that all else in the Universe, from the
point of view of conscious, living, knowing Soul, is Imperfect.
Obviously Imperfection is only tolerated because and so long
as we cannot get rid of it. Therefore all worldly endeavour,
being the child of the living Soul's union with non-living matter, is
to be merely tolerated ; to be shunned ; to be renounced. When
renunciation is impossible or impracticable, it has to be merely
tolerated and controlled and regulated so as to keep it within the
limits of the most minimum harm to Perfection.
A clear intellectual perception and a persistent, practical pursuit
>f this in our daily life is essential to keep us true to the Centre of
( 3 )
Truth. No verbal jugglery, no pious deception of self or others wilV
save one from error and harm if this Central Truth is lost sight of.
All Politics, Ethics, Laws and Economics* will be engulfed in stygian^
chaotic darkness, if once the human mind, the soul, loses or loosen*
grip of this First Fact of Life.
On the other hand, if this beacon-light is kept in view, nothing in
the world can delude us long or deep. Our joys and sorrows, our suc-
cesses and failures, our illness and health, births and deaths of
relations and friends, victory and defeat, prosperity or adversity,
all these will be easily and instinctively referred to the Central Guide,
and dealt with .in their own proper perspective. All our worldly valua-
tions depend upon our angle of vision. Ugliness is Beauty in the wrong
place, or seen from the wrong angle. High treason is Patriotism from the
wrong view-point. The State and Politics create chaos in an attempt
to save the country and citizens from disorder and disruption. Mar-
riage sanctifies apparent monogamy andnotseldom becomes an effective
cloak for mental and even physical polygamy. Trade and Commerce
meant for natural and equal distribution of things of Necessity and
Use often result in extravagant waste or stagnation of such things in
the hands of the rich few, to the agonising misery of the poverty-
stricken many. Even Religion, the sign and mantle of God, has
cloaked Satan more than the Light-ever-lasting against whom Satan
rebelled for ever. Indeed there is nothing good or desirable in the
world, which to some extent or other is not locked up in the arms of
its contradictory. Verily, the extremes meet literally. Life means
Death. Death breeds Life. The extremely rich are extrewely poor.
The possessionless are the richest. The crown of thorns is ever the
real, ultimate adornment. The cup of misery is the only joy-giving
nectar. Purusha and Prakriti are inextricably interlocked. Brahma
and Maya lie mingled together; none can say which is which. There
is only one way out of the den of this Duessa. It is to recognise the
reality of this den and also of the flo^erful glade of real roses outside.
Till the rose glade is gained, the dark den must be tolerated and
regulated.
In fine, there is no aspect or detail of practical life where the
teachings of Shri Kunda Kunda -will not be of immense utility.
Every where they will lay bare the deepest truth about the question
in hand, and give the most lucid and calm guidance in the handling
and solution thereof. Obviously the touchstone of the eternal
Truth as laid down in the book is to be applied by every man or
woman according to the point in hand and in the light of surrounding
circumtances of Substance, Place, Time, and the object in view. In
this sense, Jainism may be said to be the apotheosis of Relativity with
whicn Eastern has made the Western World familiar.
Dravya, Kshetra, Kala and Bhava form the eternal quaternary for
our practical guidance. The same question can be and even must be
answered differently according to the differences in substance, place,
time and circumstances. This gives a knock-out blow to rigid consis-
tency, and conservative orthodoxy, social or political, and perhaps
indicates the wonderful essential sameness of religion and true conduct
in different forms in different countries and ages.
Great is the power of Purity and Truth. The ten aspects of
religion Supreme Forgiveness, Humility, Straightforwardness, Truth r
Contentment, Self-control, Austerity, Renunciation, Possessionlessness
and Chastity or Self-absorption, are of eternal value, guidance aiid
inspiration. They are God-given and God-giving. We reach God
through them. They negate the sins and passions of Anger, Pride,
Deceit, Greed, -etc. Sin and sorrow also are as eternal and in-
finite and indestructible as soul and salvation. You cross the ocean
of Samsara. You never destroy it.
The Bhavyas or Liberables only attempt to follow the path laid
down by the Arhantas, But mundane misery must ever remain unkill-
able in its extent and length.
The motion and movements of matter are not necessarily the
signs of life. Matter may bi- moved by soul. Then also it is moved
by the non-soul partner of soul in its embodied condition. For Pure
Soul has no desire or need to move matter of any kind. Thus in a
way matter is moved by matter only. In other words, soul is not
the cause of any motion, except when the soul is impure, soiled with
its connection with matter and then it becomes the cause of motion.
Even Love and Art and the noblest and highest forms of endeavour
in life are material and renounceable. A beautiful form is matter-
born, a result of the physical body made of assimilative molecules
(Aharaka Vargana). Love is only an effect upon the mind produced
by this form of Beauty. The soul may also be affected by deep,
( 5 )
devoted Love owing to this Love reinforcing a pure kind of Delusion
which again is Karraic matter. Similarly Art. The Artist's unitj
with his all-absorbing aim in Painting, Poetry, Melody, Sculpture or
Architecture is only a child of matter, which is subtle, pure, non-
harming, bat all the same matter, which soils the soul and stands
between it and its full realisation. Similarly, religious practices^
worship, postures of ascetisim, etc., all the ladders to spirituality ar
material and matter-born. They fall into the category of non-soul!
They are obviously not the soul in its entire fulness, in its perfect
purity. They are helps for the soul to achieve self-realisation. But
they are not the soul. As pneumatic belts or upturned floating
pitchers are helps to a swimmer in water, but are not the swimmer,
Jthe practices of religion, even the highest of them, the sincerest and
most earnest pursuit of right belief, right knowledge and right
conduct are all mundane matters. They have no place in the region
of pure souls. They are material, mundane, cis-liberation, As long
as the soul is fascinated by or dependent upon or even in association
with any of them, its connection with matter, with Karma, with
Samsara is not severed, and the mundane soul docs not achieve the
dignity and status of sclthood, of being its own pure self, of being
a liberated soul, pure for ever.
Latest science has begun to perceive the existence of millions of
atoms in a pin-head, revolving in a terribly continuous fashion.
This is a great help to understand Jainism. Jainsim posits the
existence of an infinity of matter, i.e., of infinite atoms and molecules.
If a pin-head has millions of atoms, how many atoms must a hut or a
palace or a street or a city have ? How many atoms must there be in a
whole country or continent, in an ocean? How many in our Earth, in
the Moon, in the Sun ? In our solar system? In all the solar systems in
the starry sky ? How many in the whole Universe ? Certainly,
infinite.
Again, it is clear that a pin-head has no life, when by life we
mean a manifestation of soul or consciousness or attention by means
of the 5 senses, respiration, etc. The presence of millions of atoms in
a pin-head or in a speck of dirt on | the paper or the pen or on the
chair does not prove that the pin or paper or pen or chair are alive or
have a soul. The multitudinous movements of matter and its un-
countable variations and transfigurations do not demolish the eternal
( 6 )
wall of distinction between soul and non-soul, between the living and 1
the non-living. The Living now, as ever, has consciousness and atten-
tion. It alone has this. None else can be or is conscious (chetana) or
capable of attention (Upayoga). The non-living never possessed this
soul ness ; never can and never shall possess consciousness. It shall
never have the capacity of attending to anything ; it shall never have
knowledge of anything. It can not Know. Jnana is not its forte
and never can be.
This is the one primary distinction between Living and non- Living,
the ignorance of which is the fertile mother of many pitfalls in Philoso-
phy and Metaphysics. The great teachers of Jainism insist upon this
distinction in very lucid, persistent and un-mistakeable language. They
emphasise with ceaseless repetition that the Pupil, the Disciple, the
earnest Seeker after Truth must have a firm, un-faltering, un-loseable
grasp of this basic FACT of the Universe, that the Living and the
non-Living substances quite exhaust the Universe, and make up a
perfect division of it by dichotomy, and that the Living is the Living
and never anything else, and the Non-Living is itself arid never
Living,
This lesson was taught in the great, soul-purifying Gathas of
Samaya-Saraji by Shri Kunda Kunda Acharya in the first century
B. C.
Samayasara is full of the one idea of one concentrated divine
unity. It is as persistent and emphatic about the Soul's Identity
with Itself being the only living Conscious Reality as pure Mahomed-
anism is about the Vahdaniyata of God or Monistic Vedantism about
Para-Brahma. This is the only One Idea which counts. All Truth
Goodness, Beauty, Reality, Morality, Freedom is in this. The Self
and It alone is true, good, lovely, real, moral. The non-Self is error,
myth, mithyatva, ugly, deluding, detractor from and obscurer of
reality, immoral, worthy of shunning and renunciation, as bondage
and as anti-Liberation. This Almighty, all-Comprehensi\e, claim of
SELF-ABSORPTION must be perfectly and completely grasped for
any measure of success in understanding Shri Kunda Kunda Acharya's
works, indeed for the true understanding of Jainism. Few are the
works, if any, extant of Jainism as digested of old by the Apostle*
and Omniscients after Lord Mahavira ; and with the doubtful excep-
tion of Svami Kartikeya's Anupreksha none is older than Shri Kunda
Kunda's. The tradition is much older. It is unbroken, continuous.
Indeed it is claimed to be Eternal. But in its written form, no work
is older than the Soul-analysing, Soul-clarifying, Soul-illuminating
stanzas of Shri Kunda Kunda. They sparkle with one life and shed
one white lustre, namely, the Divine, Limitless Nature of Soul when
absorbed in Itself. Sva-Samaya or Self-Absorption is the key-note,
the purpose, the lesson, the object, the goal and the centre of Sri
Kunda Kunda's all works and teachings. The Pure, All-Conscious,
Self-absorbed Soul is God and never less or more. Any connection,
Causal or Effectual, with the non-Self is a delusion, limitation, im-
perfection, bondage. To obtain Liberation or Deification this con-
nection must be destroyed. Thus and then the " bound" soul,
*^ bandah, becomes the Liberated Soul, \^ Khuda, " Self come
to Self, *U c^|3 Zat-e paka, " Pure Entity." The man becomes Man.
The Son of man returns to His Father in Heaven. Man becomes
HIMSELF. Man becomes GOD.
To guard against any misunderstanding of Jainism, this Central
Teaching, this clear golden goal must ever be kept in mind and in view.
It may well and legitimately be asked : what is the practical use
of this Jaina idea of Self-Absorption ?
The answer is: The mere insight into and knowledge of this
Real Reality, is of everyday use in the conduct of our individual and
collective lives. It is a true and the only panacea for all our ills.
Its rigour may be hard. Its preliminary demand may occasion a
wrench from our cherished habits, customs, and fashions of thought
and action. But its result which is immediate, instantaneous
and unmistakable, justifies the hardship and the demand. The
relief and service, the sure uplift of ourselves, the showering of calm
balm, by the practice of self-realisation, upon the sore souls of our
brethren and sisters justify the price paid. Indeed it is merely the
temporary yielding of a hollow, fleeting pleasure for the attainment
of a real, permanent Happiness and Peace, which once gained, can
never be lost. Once the soul has had its first dip into its own milk-
white nectar Ocean of SELF ; in Christian phrase, once the Soul has
seen the Presence of God, it can never go away from it for ever. It
must come back to the Presence sooner or later, and oftener ; till in
the end it is always THERE and nowhere else.
( 8 )
. o this an obvious criticism would be directed that this is making
men angels or at least faultless supermen, whereas Humanity consists
at best of frail, feeble, faulty human mortals. This is quite true.
Humanity can never become a community of angels. Our passion-
tossed hearts must keep us generally deluded, weak, imperfect. But
the practice of Self-Realisation makes us less deluded, less weak and
less imperfect, and it brings us one or many steps nearer that condi-
tion of our purified and strengthened consciousness which is free from
delusion, weakness and imperfection. Self-realisation deals with our
inner warring impulses and feelings by suppressing some, eliminating
others and by self-control, self-discipline and self-respect regulating
the others into a self-guided harmony, which is a helpful reflection of
God Himself.
Once you sit on the rock of Self-realisation, the whole world goes
round and round you like a crazy rushing something, which has lost
its hold upon you and is mad to get you again in its grip, but cannot.
The All-conquering smile of the Victor (Jina) is on your lips. The
vanquished, deluding world lies dead and impotent at your feet.
INDORE: ")
ril 20, 1927. }
J. L. JAINI.
April
SAMAYASARA
SAMAYAPRABHRITAM.
CHAPTER I
n * n
n ? it
1. Having bowed to all the Siddhas (Perfect Souls) who
have attained a condition of existence indestructible, purified
(of all Karmic matter), unparalleled, I shall speak of this
Samayaprabhritam, O (listeners), (as) spoken by the know-
ers of all scriptural knowledge.
Commentary.
The author Shri Kunda Kunda Achfirya bows in devotion to all
the Liberated Pure Souls, because he is desirous of attaining the
same condition, which is unparalleled and full qf eternal happi-
ness. Samaya Prfibhrita "Samaya" means "soul", "Prfibhrita,"
4< a gift"; and "Samaya Prfibhrita" means " the gift of the soul,' 1
the Discourse delivered by the Highest Soul, the Omniscient; or the
discourse which gives a knowledge of the Highest Soul. The
Samskrit commentator, Jaya-Sena-Ach6rya has taken the word;
"Prfbhrita" to mean "Sfira," essence, and has called this treatise,
Samaya Sftra, the essence of Soul. This work describes the. jure
nature of the Soul, The Author treats in detail of the essence of
Soul, so that the listeners (Shrdvakas, laymen) may understand
it and try to realise it in order to reach the perfect condition of
Liberation, He also says that his preaching will be quite in
2 THE SACRED BOORS OP THE JAINAS.
conformity with what has been realised and taught by the five
Sruta-Kevalis or saints with full scriptural knowledge, who flour-
ished from 464 to 364 B. C, Lord MahSvfra (599-527 B. C.) f
was succeeded by the three Omniscients, Gautama (527-515 B. C.)
Sudharma (515-504 B. C.) and Jambusvimi (504-466 B.C.), the
last Arhat and Liberated Soul in this fifth aeon of the semi-cycle
(Avasarpini) of time in this Bharata Kshetra. The last of the 5
Shruta-Kevalis was Shri Bhadrabfihu, the Teacher and Initiator of
the great Mauryan Emperor Chandra Gupta who was a contempo-
rary of Alexander the Great, and flourished in the 4th century
B. C. and who met a calm and peaceful death at the Chandra Hill
in Shravana Belgola in Hassan District, Mysore State, in South
India.
The name 4< Samayasra" may also be derived from, and is
certainly justified by, the usg of the word "Sam? ya," so frequently
made by the author, in the sense of absorption or realisation.
Sva-samaya or Self -absorption is the central Goal to be aimed at
by the Soul struggling to be free from the fetters of the mundane
bondage of Karmas.
tf ft
sing <?TOTO u R n
2. Know the Soul (which is) concentrated in (right)
conduct, belief and knowledge, to be self-absorption. And
know that (which) stands in (the condition) determined by
(the operation) of Karmic matter (to be) non-self-absorption.
Commentary.
Although the Soul in its essence and nature is all purity,
perfect knowledge, happiness* etc., yet the mundane Soul in associa-
tion with Karmic matter from beginningless time has got so inti-
mately attached to matter and impure thought-activities, due to the
operation of Deluding Karmas, that it is oblivious of its reality
and is absorbed in mundane pleasures. Thus it is that Souls are
divided into two classes : Souls who are absorbed in right belief,
knowledge and realisation of their trot nature or
SAMAYASARA.
Sra-samaya," and those who are absorbed in Karmic effect
Parar-samaya" or non-absorbed in the self, or rather non-self-
taorbed, i. e., absorbed in the non-self.
n
3. Absorbed in oneness, the soul (is)r everywhere admir-
able in the Universe. The predication of bondage (as being)
one with it is censurable.
Commentary.
The self-absorption of a soul is the condition * * .. **
self and is synonymous with "imperturbable bliss". It would
therefore be admirable so long as it adheres to circumstances native
to its bright nature. A soul having capabilities so high should
remain true to its real nature. To become subject to Karmic
bondage and the miseries which it brings is against the Soul's
nature. The Author desires to stress the point that we should not
hanker after the miserable unreality of our sinful, mundane Mfe,
when we can aspire to attain the purity of our Highest status*
\
ir *
q I tM rsf^r^KT*l'*flf
H * it
4. The discourse relating to sense-enjoyments and
Karmic bondage is heard understood, and experienced by all
the (mundane souls). - But realisation of absolute oneness
(with its own nature) free from (attachment, etc.) is not easy
of attainment.
Commentary.
All the mundane souls have one or more of the sense* in the
outer bodies*, whether physical or fluid, and are endowed with sense-
To the teat they aim at their fulfilment. They have all
THE SACRED BOOKS OP THE JAINAS.
known sense-enjoyments. Many souls have often heard and under-
stood the discourses regarding bondage of soul with Karmic matter,
and regarding its merits or demerits, and felt the truth in their
heart of hearts. Thia is an experience common to all persons. But
it is difficult to translate the precept into practice, specially as the
details of the scheme of Self -Absorption must be closely followed.
The author here impresses upon the reader the necessity of paying
a concentrated attention to the subject-matter of this book, for its
being fully understood.
n * ii
6. I describe that absolute oneness of the soul on the
strength of my (own self-realisation). What I describe should
be accepted (after verification by your own experience). If I
err, (it) should not be considered a deception.
Commentary.
The author says that his description of the absolute oneness of
the soul is based on the strength of his own self-realisation, and
should be accepted in the light of individual experience which builds
up on*(l) the Scriptures, (2) Discourses from "the preceptors, " (3)
analysis and test by logical standpoints, and (4) constant medita-
tion and realisation of the true nature of the self. What one might
be tempted to call errors are not errors in the accepted sense of the
term, but mere different aspects of the spiritual vision vouchsafed
to the author.
n
n * u
6. But that knowing substance (pure soul) does not
become ,of perfect vows (or of any higher spiritual stage},
nor of Imperfect vows (or of any lower Spiritual Stage).
SAMATASARA.
Thus say the pure (from the standpoint of pure soul). And
indeed that which is the known is even the same (as knower,
i.e., itself, in self -absorption).
Commentary.
The fourteen spiritual stapes which trace the progress of the
soul from delusion to a condition of perfection are useful as a
practical preliminary. In its highest essence the soul neither needs
nor is capable of any divisions or stages, it is always itself infinite.
Tfre soul gets rid of delusion injhejgth stage ; while in the 13th
and 14th it attains^to^ the perfection emanatjj^fj^
permanent freedom from delusion.
In the first, and lowest stage, the soul is subject to right-conductv
deluding and right-belief deluding karmas. The 25 kinds of right-
conduct-deluding karmas, and wrong-belief, mixed-wrong-and-
right belief, right -belief clouded by slight wrong-belief, the 3 kinds
of right belief deluding karmas all these 28 causes of delusion
may be present in this stage. From here the soul always goes to
the fourth, and may go to the 6th, or even the 7th stage. The
soul, having fallen from the 4th, may go up to the third on the
operation of mixed right-belief-deluding karmas.
In the second stage, the 3 kinds of right-belief-deluding karmas
are existent, but in an inoperative condition. The remaining
twenty-five are operative. The duration of this stage is the
shortest, viz., at the most 6 Avalis, or winks or twinklings of an
eye. This is a stage, which is never touched by the soul in its
progress. It is only one of* the possible 3 stages, which the soul
occupies if it suffers a downfall from the 4th stage. These 3
downward stages are the 1st, 2nd and 3rd. If the soul's right-
belief of the 4th stage gets mixed up with wrong-belief, by the
operation of the mixed-wrong-and-right-belief-deluding karmas,
the soul falls down to the 3rd stage. From the 3rd, it may come
down straight to the 1st, or rise to the 4th stage. But the opera-
tion of the error-feeding passions without operation of wrong-belief
brings about the downfall of the soul from the 4th to the 2nd stage.
Hence also, it falls back into the first stage, the universal pit of
Delusion and wrong-belief, in which rests the bottom rung of the
ladder of Progress, and from which the soul once more rises to the
4th stage, to try to rise higher, if possible.
In the third stage, only 22 causes of delusion are operative,
namely, 21, i.e., all except the 4 error-feeding passitfns of right-
4 THS SACRED BOOKS OF THE JAINAS.
conduct-deluding karma, and only one, i.e., mixed-right-and-wrong-
belief of the right-belief-deluding karma.
In the fourth stage, only 21 are operative. There is no right-
belief-deluding karma, except in the condition of destruction-
subsidential-right-belief , where there is operation of the 3rd kind
of right-belief-deluding karma, *.*., when the right-belief is
clouded by slight wrong-belief.
In the 5th stage, only 17 are operative. Four more, i.e., the
|)artial-vow-preventing passions become quiescent. From here the
soul never goes to the 6th ; but always to the 7th stage.
In the 6th stage, only 13 operate. The 4 total -vow-preventing
passions become quiescent. The 6th stage is also a retrogressive
one. It is reached by a soul which is going down from the 7^h
stage. But such a downfallen soul may regain the 7th stage
from the 6th. Indeed this can goon for a long, long time.
In the 7th and 8th stages 13 operate. But their operation is
mild.
In the 9th stage, 7 operate, 6 slight passions of risibility, in-
dulgence, ennui, sorrow, fear and disgust subside or are destroyed.
In the 10th stage, only the slightest greed remains.
In the llth stage all the 28 causes of delusion subside. Here
the soul can stay at the most for one antar-muhurta. From here
the soul must fall down gradually to any of the lower stages up to
7th, so that from the 7th it can go up the destructive ladder to the
8th and higher stages, skipping the llth or the highest point of the
subsidential ladder on its way from the 10th to the 12th stage, the
highest point of the destructive ladder, where delusion does not
subside but is entirely destroyed.
In the 13th, the soul is subject to mundane vibratory activity
due to body-making karma.
In the 14th there is no vibration at alL It is perfectly steady.
Thus, it will be seen that all these fourteen spiritual stages are
due to wrong belief, vowlessness, carelessness, passions and vibra-
tory activity. Carelessness (Pramfida) in intensity or mildness lasts
from the first to the sixth stage of imperfect-vow. Therefore the
first six stages are referred to by the word " Pramatta." All the
other eight stages are meditative and free from carelessness in
pursuing the path of self-realisation and are described by the
author as " Apramatta." The stages are indices of degrees of
progressing thought-activities. They are mere steps of a ladder to
reach th* abode of Liberation. When th top ia reached, the ladder
SAMAYASARA.
is left behind. Thus the soul in its essence is devoid of any distinc-
tion of stages. It is the pure Soul substance full of the infinite
attributes of Omniscience, Omnipotence, etc. In one word, the soul
is itself GOD. For further details of stages, consult Gommatasira
Jiva Kn<}a. -S. B. J., Vol. V, pp. 8-51.
7. From the practical (point of view) (right) conduct,
belief, and knowledge are predicated of the knowing soul.
But (from non-differential point of view there is) neither
knowledge nor conduct nor belief. The knower (is) pure
(knower itself).
Commentary.
For practical purposes, we speak of the attributes of the soul f
its right-belief, knowledge and conduct. But it is an indivisible
unity. All attributes are implicit in its nature and merely manifest
themselves indifferent aspects of the activity. Every individual
substance is an inter-mixed, one inseparable group of an infinity of
all-pervading attributes. The Soul is also such a group of infinite
attributes, of which the most important are the sacredjrinity of
right-belief, right-knowledge and_jcight-conduct. He who realises
this, does not lose himself in distinctions, but becomes absorbed in
his own self and enjoys the nectar of his own eternal essence. For
the not-knowing pupil, the wise teacher (Ach&rya) selects some of
the special qualities, and describes the substance by them, so that
the pupil may properly understand that substance as distinct from
others. Thus it is possible only for this practical purpose to make
divisions of its qualities. The substance is really an indivisible
whole, and can be known truly only by the realisation of its entire
wholeness.
TCf l mf 'TWTWJTWR M II
8 THE SACRED BOOKS OP THE JAINAS.
8. But as a non- Aryan (is) never capable of understand-
ing without a non- Aryan tongue, so without practical stand-
point, an exposition of reality is impossible.
Commentary.
Here the author points out that the practical point of view is
nothing but a mode of representing the reality. An Arab or an
Englishman, ignorant of Samskrit, cannot understand the truth in
that language. So the unadvanced seeker after truth cannot
understand the language of Reality, unless it is translated into the
language of practice and outer comparison and realisation, which
alone can be properly grasped by worldly people. Thus the practi-
cal standpoint (Vyavah&ra Naya) is essential for the exposition of
the inner reality (Nishchaya Naya) of things. The Absolute Real-
ity transcends all our experiences of matter ; hence the inadequacy
of language for explaining it ; but language and a distinct phraseo-
logy has to be adopted as of necessity.
n * 11
9. The saints, (who are) the expounders of the Universe,
call him a knower of Scripture, who in reality, from know-
ledge of the scriptures, knows this very soul (to be) absolute-
ly pure.
Commentary.
The author points out that although a shruta-kevali has full
knowledge of all the scriptures, yet from real standpoint he can
only be termed shruta-kevali, when he realises the absolute and
pure soul. It is so because the object of scriptural knowledge is to
procure self-realisation, which alone is the cause of internal and
eternal peace and happiness and of shedding off of the karmas
which hinder soul from attaining: its full and perfect status.
SAMAYASARA*
?w?j
fcwtfi ?i^i u
rw
10. The Conquerors call him a knower of scriptural
knowledge who has all scriptural knowledge ; because the
soul (is) all knowledge, therefore (it is also) the knower of
scriptural knowledge (Shruta-Kevali).
Commentary.
This Gatha gives an illustration of the practical point of view,
which has been said to be a means for explaining' the real point of
view. It is only with reference to his being possessed of all
scriptural knowledge that a Shruta-Kevali is called as such from
the practical point of view ; and in view of his realisation of the
self, he is termed so from the real point of view. As knowledge
of scriptures is not distinct from all-knowledge, the attribute of
the pure soul, this description from practical standpoint merely
indicates that a Shruta-Kevali is really the knower of the self in
its reality.
u u u
W ff^T Jpf * sfnsqfqr 5TT?*TT fTW^ii^ 'STWTT *TTrlTf% II H II
11. Meditation verily must be performed in (right)
belief, knowledge and conduct. But they all three (are)
the soul, therefore perform meditation in the (pure) soul
(itself).
Commentary.
This is another example of both the standpoints. The practical
standpoint explains in detail that the path of liberation is a
combination of right belief, knowledge and conduct, while the real
standpoint insists upon meditation of the self only, because self-
realisation without any detailed and wavering consideration of
belief, etc., is the only ultimate path to liberation.
10 THE SACRED BOOKS OP THE JAINAS.
As belief, knowledge and conduct are inseparable qualities of
the self, so the practical point of view has served the same purpose
of pointing out the self. This view is presented for one who does not
know that these three jewels of right belief, knowledge and
conduct are only three facets of the one full, perfect soul.
Hlf W
u
n ^ n
12. The saint, who (is) always attentive to this soul
meditation, follows (true) right conduct. He attains libera-
tion from all troubles in a short time.
Commentary.
Here self-meditation is said to be the only way for freedom from
611 worldly miseries. It is the real path of liberation. If any
saint follows all practical rules of sainthood without defects, but is
not attentive to self-meditation and self-realisation, he cannot des-
troy the Karmic fetters of the soul and free himself from mundane
bondage and miseries. It is only in the furnace of jslfsabsorption
that Karmic dirt is consumed, and the inflow of Karmic molecules
prevented, and the old Karmas prematurely shed off. The person,
who realises his own pure self, enjoys true happiness and freedom
from the cares of this life and sows seeds of pure future salvation.
wwrrfaft *w/| sftsft ii ! ^ n
3[f$r?TFcj
IH HI
13. The practical standpoint does not yield the real
meaning. But the pure (or real) standpoint has been said to
give the real meaning. The soul dependent on the real
standpoint verily is a right-believer.
Commentary.
Practical standpoint is a manner of describing a substance in a
way which is not literally true of its reality. To call a soul a man
SAMAYASARA. 11
is true only from the practical point of view. Really the soul aa
such is quite free from matter. It is neither human nor sub-human;
neither hellish nor celestial. Taking into consideration the present
condition of the soul in a body of manlike form and in manlike
actions, the soul is termed a man.
One who does not realise this distinction clearly cannot know
the soul rightly, and therefore he cannot be a right-believer. He
alone is a right-believer who knows and believes that soul is soul
and nothing but soul, and that it is perfectly pure, full of its own
real attributes of knowledge, peacefulness and happinessi etc.
Although for exchange of knowledge in our mundane life, the prac*
tical point of view is necessary, yet knowledge from this view
merely without knowledge of the real standpoint cannot reveal the
truth. It is belief in real truth only which can make a man a
right-believer,
im ii
farar ?n% II *v n
14. The real standpoint expounds pure substance. It
should be meditated upon by the seers of real substance. But
the practical standpoint is said (to be of use for) those who
(are) fixed in the lower thought-activity.
Commentary.
Those who have mastered the real standpoint and are able to
keep their attention fixed upon self-meditatioji do not require any
help from the practical standpoint ; but when their attention is
diverted from the self and is on the point of falling into other
thought-activities (as also for those who are not fit enough to
master the real standpoint), this practical standpoint is a great,
support. Reading the scriptures, preaching the truth, writing
spiritual books, worship of Arhats, feeding the poor, comforting tha
afraicl, educating the ignorant, serving the needy, relieving tfa
afflicted, etcTTetc., are said to be the duties (Dharma) of a right-
believing lay man from the practical point of view. They should be
adopted, when the mind is unable to fix itself "on self-meditation,
Just as when one wants pure gold, and it is not procurable, it i%
18 THE SACRED BOOKS OF THE JAINAS.
better to have impure gold than not to have any at all ; so one who
aims at real standpoint may take support from religious practices
from a practical standpoint. The practical is an auxiliary cause
for the real point.
goonr* ^ I
fa* fiiw Wfr w^ ** WTO in* 11
i w n
16. The ascertainment, from the real standpoint, of
soul, non-soul, merit and demerit, inflow, stoppage, shedding,
bondage and liberation is right-belief.
Commentary.
These 9 Paddrthas or categories are only phenomena of the
same poumenon. The real standpoint establishes the essential
identity of the self-absorbed soul, round which "the other eight
group themselves. Speaking, therefore, from the real standpoint,
self-absorption alone is right-belief. There are two fundamental
categories of the universe, soul and non-soul, each independent
of the other in its real essence. Right-belief points to the pure soul
as the great reality. The other eight only help us to see the
accidents which hinder the self-realization of the soul. It is merely
to emphasise caution that these distinctions are made. The man
pursuing the path of self-realization is absorbed in his real quest-
He ignores things which do not concern his aim.
frraftf! nun
II ^ U
Know that (person to be one of) real standpoint
who sees the soul unbound and untouched (by Karmic and
physical matter, like a lotus-leaf by water), not other than
itself (in all its mundane existences, like gold in its various
forms, as ring, bracelet, necklace, etc.), steadfast in itself (even
US the sea at rest), inseparable (from its attributes, as a
SAMAYASARA. 18
diamond from its brilliance, etc,), and not united with impure
thoughts (which are non-self, as water is not united with heat
or solidity, both of which are non- water).
Commentary.
The author here describes the person who has gained the real
standpoint. It is he who realizes the soul as one whole individuality
without any distinctions at all.
In common parlance, we speak of the soul as bound and touched
by Karmas, as embodied in the various conditions of existence
celestial, human, sub-human or hellish. But the aim of the real
standpoint is to see it divested of all bondage, as a really dis-em-
bodied entity, free from the accidents and circumstances of its
visible embodiment. Again, we speak of the soul in the
different modifications of its attributes, changeful and inconstant,
as differing in its attributes and affected by passions and thought-
activities. Here too the real standpoint differs. The soul is un-
changing and constant, as one substance, all-peaceful and free from
all thought-activities. It is like the lotushleaf ,_gone down in water,
touchedjDy _Jl_^tjpnJ^^uperS2ally. It can neveFBe^other than its
real "self, whatever the transmutations it suffers in the course
of its mundane existence. Like gold, changing outward forms-yet
essentially one substance-the soul is ever itself, unchanging like an
ocean under a spell of peaceful calm. As to its attributes they are
no separate phenomena. They are implicit in it, even as the brilliance
which is in, and has no existence apart from, the diamond to which
it belongs in its relation to activities, whether of thought or action.
It has a character fundamentally opposed to impure thought. There
is no, and can never be, any real union between the soul and these
non-soul, matter-born thought-activities, etc.
H
n
17. (He), who sees (i. e., believes, understands and
experiences) the soul, unbound and untouched (by Karmic
and physical matter), not other than itself (in all its mundane
existences), inseparable (from its attributes), knows the
14 THE SACRED BOOKS OP THE JAINAS.
whole doctrine of the Conqueror (Jina), in the body of the
scriptures.
Commentary.
Here the author emphasises the importance of the real point of
view. It is through this alone that a right-believer looks at his soul
as quite pure, shorn of all defects- and the soul, as it is, in its true
nature and essence.
This knowledge, t. *., the self-realization of the soul, as it is,
is the sum and substance of the teaching of Tirthamkaras and is
laid down in the Jaina scriptures. Every one, aspiring after
liberation and studying Jainism for this purpose, should try to
understand the real with the practical point of view. It is the
former alone which can procure one the gift of self-analysis which
is a key to open the store-house of omniscience and perfection (Bheda
Vijnana).
18. Verily the soul is in my (right) knowledge. In my
(right) belief, and in my (right) conduct, the soul is. In my
renunciation, in the (thought-activity which produces) stop-
page (of inflow of Karmic matter into the soul, and in my) self-
concentration, (there is) soul.
Commentary.
In this Gatha, soul is considered as an All-pervasive Reality ; for
though knowledge, belief, conduct, renunciation, and the subjective
stoppage of inflow (Bhfiva samsfira) and concentration are known
by different names from the practical point of view and in considera-
tion of the differences in point of their subject-matter, all are, from
the real standpoint, present in their real, supreme, pure form only
in a soul absorbed in itself.
aiftr g swu ftfagft *fw!j ^ m^zt HUH
rftatft mrniR %* f%isr*m n u H
SAMAYASARA. 15
19. (Right) belief, knowledge and conduct should
always be pursued by a saint (from the practical standpoint).
Know all these three, again, (to be) the soul itself from the
real standpoint*
Commentary*
From the real point of view, we cannot make any distinction
between right belief, right knowledge, and right conduct. They all
are co-existent and one with the individuality of the soul. Whoso-
ever rightly meditates upon his own self obtains the clue to the three-
fold path of liberation, which from the practical point of view may
be considered in three aspects.
n ^o n
5 rervrr \\*\ n
II ^ II
20-21. As any man whosoever, knowing a king, be-
lieves (him as such), and then, being desirous of wealth, serves
him by all efforts; so in reality the (pure) soul (as) king should
be known, similarly should be believed, and then that sam^
indeed should be realised by one desirous of liberation.
Commentary.
This Gatha propounds an illustration - the illustration of a man
seeking wealth, who renders service to the king and is paid wages
therefor. The point of the example is that in self-realisation, too,
we require the belief in the real soul and the fullest concentration
of mind thereon. This Gatha forms the keynote to this book. The
soul can be made perfect only by contemplation of, and concentration
on. the real nature of the soul itself.
16 THE SACRED BOOKS OF THE JAINAS.
u
22. I am in Karmic matter (and thought-activity produc-
ed by it), and in physical matter ; or I (am) the Karmic and
quasi-Karmic matter. So long as this understanding (goes on),
indeed, (the soul) till then is of perverse knowledge.
Commentary.
Ignorance is ever inherent in a mundane soul, and will last so
long as it does not recognise himself, and know that this body, bond-
age of Karmas, anger, pride, deceit, and greed, etc., all impure
thought-activities, are all foreign to the real nature of soul. They
are all material, because their main cause is matter. When a soul
rightly believes in his pure individuality as a store of all- knowledge,
all-happiness and all-peace, it becomes a right believer and then it
is able to tread on the path of liberation. " Know thyself," Gnothe
seauton of the Greeks, is really a summary of Shri Kunda-Kunda
Achirya's teaching.
it *^ \\
*nfT% ^
j 11 ^ \\
23. In (one's pure) soul or in non-soul, in whichever
(of the two, the soul) is observed for the time being, in that
same, liberation or bondage results (respectively). So (it) is
briefly described (by the Conquerors).
Commentary.
The aim of all Jain doctrine is that concentration of the mind on
the soul in its real essence shorn of all connection with matter and
its concerns, leads to liberation the goal of all religious discipline.
When, however, matter is the object of attachment, or when there is
the slightest inclination thereto, the soul is led into bondage which
negates liberation.
SAMAYASARA. IT
u
II ^v II
24. Whatever thought-activity the soul produces, me
lame (soul) is the doer of that thought-activity, from the
real standpoint. From the practical standpoint (it is) the
loer of material Karmas.
Commentary.
The mundane soul is not an active agent in the bondage of Kar-
mic molecules, which themselves possess the inherent capacity of
combining with the soul; the vibrations and impure thought-activity
>f the soul form the auxiliary causes therefor. The soul is, how-
ever, the author of its own conscious thought, pure or impure. AH
conscious thought-activities are modifications of the attribute of cons-
ciousness in the soul. In impure thought-activity, such as anger, the
root cause is the soul itself, but the auxiliary cause is the operation
of passion Karma and the like. In Karmic bondage, the rool
cause is molecular Karmic matter, and the auxiliary cause is th<
soul's impure thought-activity. This impure thought- activity is attri
buted to the soul from the impure real standpoint ( Ashuddha Nis
chaya Naya). From the pure real standpoint (Shuddha Nischaya
Naya), the soul is the doer only of its own pure modifications. I:
any person wants to be saved from Karmic bondage, he must try t
purify his thoughts, at their source, and this is accomplished by ac
quiring the true knowledge of the self, which is self-realization.
5} q*fsw eft^rrRram^r ?n u ^ u
II VI it
35. Other foreign substance, living, non-living, or mixec
is I, I am it. I am of them ; and they are mine.
18 THE SACRED BOOKS OF THE JAINAS.
ftanft n
I! ^ II
26. It was mine formerly, I (was) its in the past time.
(It) will again be mine ; I also will be it.
n
f ^frf?r ^13:
27. Thus the wrong-believer indulges in such perverse
thought-activity of soul. But a right-believer, knowing the
real standpoint, does not so indulge.
Commentary*
Gathas 25-27 tell us that the slightest identification of the self
; with the non-self, of the soul with the material accidents of physical
existence, is the sure mark of wrong belief. This leads to delusion
1 which overpowers meditation and takes it into wrong channels. ' 1 ',
'Me,' ' Mind, ' ' Soul 'that is the real entity, and the consciousness
of it in its pure essence, its chief object. Delusion leads to wrong
belief in things of past, present and future. A right-believer is
ever conscious that nothing other than his self can ever be he, or
his mind, and that he can never be other than his real nature.
rfWt T ^rT^;j II ^ II
28* The soul whose intellect is deluded by wrong know-
ledge and (which is) with many kinds of "thought-activity,
says of the matter- substance (whether it is) bound or not
bound (with the soul) : this is mine*
SAMAYASARA. 19
Commentary,
Wrong knowledge is here described as the cause of delusion,
and an intellect is (of course from the practical point of view) attri-
buted to the soul.
The point is that " Wrong knowledge," of which instances have 1
been given in the preceding three Gathas, deludes the perceptive
faculty of the soul, and it comes to regard matter-substance"as "its"
which, though apparently " genitive " or " attributive " shows at-
tachment and leads to perversity, which should be avoided. Thus
deluded, a person is affected by strong passionate thought-activities
and breeds attachment to the body, which is bound to him, and
with family, friends, clothes, houses, riches, country and kingdom, etc.,
which are not bound with him. So deluded by other objects, he
desires for their possessi on and company, and their separation brings
unbearable grief to him. For their sake he is ready to perform any
of the worst injuries and irreligious acts which no wise man" would
ever do. His life which can best be utilised in realising true peace,
and in soul-advancement is totally ruined. The author has here
described this piteous characteristic of an ignorant deluded person.
n ^fc H
29. That the soul always (possesses) the characteristic
of conscious attentiveness, is seen in the knowledge of the
All- knowing. How can the soul be the matter, which thou
say'st is mine?
Commentary.
Remember that the soul, as it is, can never become matter,
which is devoid of consciousness ; consciousness is the special attri-
bute of the soul. It is therefore quite different from non-soul subs-
tances. This body, in which it resides and to which it is strongly
attached, is made up of unconscious molecules of dead, lifeless
matter. It is only the abode for mundane-soul for a short duration.
Made up of material atoms it dissolves ; but the soul free, and in-
dissoluble, immaterial and conscious will retain its real existence
for evermore. Therefore a truly wise man should nevsr considei
the body to be his, or otherwise identify himself with it
20 THE SACRED BOOKS OF THE JAIN AS.
u
30. If that (soul) becomes matter-substance, the other
(i.e., matter) will gain soulness. Then (you) can say that
this matter-substance (is) mine.
Commentary.
There is a total absence of matter fn pure soul. But the impure
mundane-soul has always got connection with electric and Karmic
bodies. Still even a duration of infinite time cannot change one
substance into another. It is a rule that a substance can never lose
its own real nature by being altered into another substance. It can
modify within its own possible conditions, retaining all its natures
.and attributes of which the substance is an indivisible group. It
'may, however, modify itself into many kinds of worldly lives, and
have knowledge varying from the minimum knowledge of a com-
taon fine plant-life to maximum knowledge, Omniscience.
Matter may change into many kinds of fine and gross molecules,
of which the different objects of the world and the bodies of living
beings are formed, yet does not and cannot lose its peculiar attri-
butes of materiality. Colour, smell, taste and touch which are its
main attributes can never be lost. This persistent retention of an
unchangeable inner-self, whether of matter or soul, is the basic truth
of the universe. Soul is different from the body or Karmas. It is
the privilege of the real standpoint to see no connection between
" self "and " non-self ."
sforr ^ flfti ftw^wft^jft *N i
u ^ \ it
n V II
81. If soul (is) not body, lauding of Tirthamkara and
also of Achdrya (head of the saints) is wrong ; therefore the
soul is only the body.
SAMAYASARA.
Commentary.
A student after having heard many praises of Tirthamkara and j
Achfirya even with reference to their material bodies may think that
if bodies may not be identical with soul, the saints would not have
praised their bodies. He, therefore, may doubt that the soul is a
separate substance from the body.
a
32. The practical standpoint tells (that) soul and body
are certainly one, but from real standpoint soul and body
(are) not one substance at any time whatsoever.
Commentary.
It is only from the practical point of view that the attributes
of matter are ascribed to the soul. In worldly practice, the soul
having a beautiful fair body is called beautiful and fair, though really
the soul is neither beautiful (Shubha) nor non-beautiful (Ashubha)
which are material associations. The living conscious soul can:
never become non-living unconscious matter.
33. By lauding this material body (which is) separate
from the soul, a saint understands that the perfect deity is
lauded (and) adored by him.
Commentary.
When uttering praises of the body of a living Arhat, or of an !
image, the saints know all along that this lauding refers not to the
body, but to the soul whose inner peace and purity has made thei
body adorable. It is the Perfect Soul, the Deity that is being;
bowed to.
THE SACRED BOOKS OF THE JAINA8.
M
ff *?
I *v n
34. That (lauding) is not from the real standpoint : the
qualities of the body are not found really in the perfect soul.
He, who lauds the attributes of the perfect soul, really lauds
the perfect soul. /
NfJommentary.
The right-believing worshipper knows perfectly that lauding
of the bodies of the great men is only from the practical point of
view. From the real point of view, only that lauding which refers
to the soul 's qualities directly can be called a proper lauding of the
Tfrthamkaras and Ach&ryas.
r ^r3^r: ^m vt II ? n
36. As admiring the city can never become admiration
of the king, (so by) lauding the qualities of the body the at-
tributes of the perfect soul are never lauded.
Commentary.
Here the author illustrates his doctrine. As the praise of streets,
roads, houses, gardens, etc., of a city is not necessarily the lauding
of the qualities of the king of the city, so admiration of the body is
not the admiration of Omniscience. True adoration lies in the homage
to the soul's own special pure attributes. Examples of this real
adoration are given in the following Gathas.
f *URJ sr$ff rfosr wgfe ^rr^ i
ftfiKW 3 wH& * ftiftro s? H ^ u
^rnrwt H ^^ n
SAMAYASARA. 28
36. He, who having conquered the senses realises the
soul (as) full of its own inherent knowledge, him they, who
(are) saints (and) knowers of the real standpoint really call
a conqueror of the senses.
Commentary.
This illustrates the first point of real homage. Saints call only
him a conqueror of the senses, who, having subdued all hfs sense-
gratifications, rightly knows, believes and realises his own pure soul
and is absorbed in his soul. A right-believer from the fourth stage
of vowless right-belief can be called a conqueror (Jina), because
his error-f eeding or right-belief-preventing passions have at least
subsided, and he has mastered his sense desires. He has the capa-
city of self-realisation, and whenever he directs his attention to his
own self-realisation he finds true peace and happiness in self -absorp-
tion.
n n
37. The saints, the knowers of reality, call him a con-
queror *of delusion, who, having conquered delusion, realises
the soul (as) full of its own inherent knowledge.
Commentary.
This Gatha illustrates the second aspect of homage. The saint
with perfect vows ascends the subsidential ladder and practises pure
concentration, by virtue of which all kinds of deluding Karmas
subside and he attains to the llth stage of subsided delusion. There
he is called a conqueror of delusion.
n
n ^= II
38. And when destruction of delusion takes place in a
saint, the conqueror of delusion, then verily he is called de-
lusionless by the knowers of reality.
It THE BAUKEIJ BUU&S UF THE JAIN AS.
Commentary*
The same saint as conqueror of delusion, falling back from llth
to 7th stage, ascends with destructive right-belief on the destructive
ladder, wher^ he destroys the deluding Karma altogether. The
destruction of delusion opens the path to reality. It is the ascent
to the 12th stage of delusionlessness.
It is the third aspect of real adoration. In this way all refer-
ences about the real attributes of the soul constitute real homage,
because they directly laud to the real nature of the soul, the medi-
tation of which is essential to liberation*
39. As self-knowledge renounces all (impure) thought-
activities, knowing them to be other than itself, therefore,
self-knowledge must be recognised as renunciation in reality.
Commentary.
From the practica/point of view the giving up of vowlessness,
worldly possessions and sense-gratifications is called renunciation.
From the real standpoint, when a right-believer, diverting his atten-
tion from all what is other than himself, concentrates himself in
his self, i. e., is absorbed in self, without any consideration of re-
nouncing anything, there is real renunciation of the non-self by the
soul. The author here means to say that the saint who is unable
to realise the true nature of his own soul cannot be called a renoun-
cer, even if he has given up all worldly things and is practising
severe austerities. Practical renunciation is for the sake of self-
realisation ; and true renunciation is only where there is self-absorp-
tion.
n *o n
II *o u
SAMAYASARA. 25
40. As any man whatsoever knowing another's thing
to be as such gives (it) up, so the (right) knower re-
nounces all non-self-thought-activities knowing them to be
non-self.
Commentary.
So long as a person does not realize the distinction between hi3
own and other's possessions, he might think as his own the things.
which really do not belong to him. But as soon as he knows the-
truth, he, as a right and honest man, gives up all attachment to
them and remains content with what is his own. Similarly a right-
believer, realizing the truth, understands fully that nothing except
his own self \vith its own pure attributes belongs to him. He at
once renounces all attachment to non-self and becomes content with
and absorbed in his own self.
w* *ro ^r ft Ad 5 s
r%% a s ^ n
?r ^fa**Rf ^rtnrpi flwwwi f 4m II v^ n
41. Delusion has no concern with me. I am only the
attentive one. The knowers of pure soul call me as having no
concern with delusion,
Commentary.
The author points out that not only riches, family, kingdom and
other outer things, but even the thought-activities of delusion
and attachment which are due to the operation of deluding-karma,
do not appertain to the soul. A right-believer should always consi-
der himself to be above any attachment, and centred in his own pure
consciousness.
HIT >**? *nf r sp
wrror ftqwnn Hft H R u
2 THE SACRED, BOOKS OF THE JAIN AS.
42. The mediums of motion, etc., are not mine. I am
only the attentive one. The knowers of the pure soul call me
as having no concern with (substances, such as);mediums of
motion.
Commentary.
The soul with its special quality of consciousness knows itself
and all the other substances (Dravyas), which are knowable; but
being one with itself, it cannot lose itself in the other know-
ables, which have a separate existence. Philosophers variously
believe that all is knowledge, or all is the soul, or there exist no
different and individual souls, or matter, space, time, and modes
of motion and rest. The many-sided (Anekanta) Jain philosophy
differs from these one-sided (Ekdnta) views. One soul can
neither be other souls, nor it can be other non-soul substances.
This fact is clear to the experience and realization of every wise
man.
w? iff
u % u
43. I (am) one (i. e., myself) really pure, full of perfect
conation and knowledge, always immaterial. Another \i. e. 9
the non-self) is never mine in any way, even to the extent of
an atom.
Commentary,
This Gatha explains the essence of this chapter. It shows what
is " Samaya S&ra". A right-believer must realise himself as being'
quite pure and in reality a store of all-knowledge, all-conation, all-
happiness, all-peacefulness, without any connection with any particle
of matter or with any attribute of matter, such as, colour, smell,
taste and touch. This knowledge and belief of his own identity
with an Omniscient, Omnipotent, Limitless Consciousness leads to
real self-meditation and self-concentration, which is the only true
path of liberation and happiness, from the real point of view. This
is self -absorption (Sva-Samaya\
SAMAYASARA. 27
CHAPTER II.
Soul and Non-soul (Jiva-Ajiva).
\
u ? u
44. Some ignorant persons, who do not know (what)
soul (is), and yet declare other (than soul to be the) soul,
describe soul as (if it were identical with) attachment (to
worldly objects), and (as) Karma.
A 3% r siqft m\i&$ ^ift sMH% u x u
II VH u
45. Others consider the intense or mild action of the
feelings of attachment as soul, and others (consider) quasi-
Karmas as soul.
sfH irft
5 ift 3rtt u ^ 11
* II V^ II
46. Others (consider) the operation of Karma as soul,
(and others consider that) soul is that which is (the result
of) the intense and mild qualities of the fruition of Kaunas.
u v u
28 THE SACRED BOOKS OF THE JAINAS.
t
n vw 11
47. Others believe soul to be both the soul and
Karmas combined together, and some believe the soul to be
the result of the combination of Karmas.
nr n 9? 11
n n vc n
48. Thus, in many ways, (persons) of perverse intel-
lect call the soul other (than itself). (Such persons) are
therefore classed by the knowers of Reality as (those who)
describe the non-soul as soul.
Commentary.
Gathas 44 to 48 describe a few wrong and perverse views about
the nature of soul. Practically all that is said in these views can
apply to a mundane, imperfect, impure soul, while as a matter of
fact this weak deluded embodied soul is a miserable shadow of the
great Life which the SOUL in reality is.
Karmas are matter made up of very fine Karmic molecules.
Physical bodies are formed of physical or Ahfiraka molecules, and
are also matter. Attachment, etc., all passionate thought-activities
and their mild or strong characters are due to the effect of deluding
Karma, which is also matter. The operation of all Karmas or its
mild or strong fruition is also material.
Thus, he who believes these matter-born and material causes
and effect to be of the essence of soul cannot be a true knower and
seer of the reality of the SOUL.
The object of emphasising the reality of the soul is that if we
clearly understand our true nature, much of the bitterness,
selfishness, cruelty, injustice, narrowness, crime, immorality, sin
and suffering will be removed ; we shall rise high above our impure
and contaminating surroundings, and in our daily worldly lives shall
be enabled to conduct ourselves so that ultimate liberation will be
assured, and the world will be turned into a stage for the attain-
ment of Godhood.
SAMAYASARA. 29
u **. u
r sfmi frg^ar n n
49. (It is) said by the Perfect Conqueror that all these
conditions are produced by the operation of material Karmas.
How can they be called souls ?
Commentary.
The conditions contemplated by the last Gathas are quite
material and the soul is free of all material impurities. Its pure
reality, in its real essence, has already been discussed in the first
chapter.
i fa w? ^ wnw Bran Rr
3 f^r/l psftr ftaOTRQTO i* i\
II Ho ||
^* ^*
50. The Conquerors say (that) all the eight kinds of
Karmas are all material. What is called pain is the (result-
ing) -fruit of their maturity.
Commentary.
Pain, disappointment, disease, death, etc., are material from
the real standpoint, because they are the result of Karmic matter.
Here the operative thought-activity of the soul is also called
material, as being the result of material Karma. All the impure
conditions of a mundane soul are due to the operation of eight kinds
of Karmas. Their fruition, on maturity, is what we call pain, be-
cause the soul is thereby obstructed from enjoying true and inde-
pendent happiness born in the realization of self, shorn of inter-
ruptions, for all time. Only a soul free from the eight Karmas is
always happy and perfect. There are eight Karmas of which the
following four are called destructive (GhStiya) :(l) knowledge-
obscuring which prevents knowledge, (2) conation-obscuring which
prevents conation, (3) deluding Karmas which delude right belief
and right conduct, (4) obstructive, which prevent the manif esta-
THE SACRED BOOKS OF THE JAIN AS.
tion of soul-power. The other four are called non-destructive
(Aghfitiya). They are (1) feel ing Karma, which brings about de-
sirable and undesirable objects of pleasure-and-pain-feeling, (2)
age Karma, which determines the duration of the soul's imprison-
ment in a condition of life, (3) body-making Karma which deter-
mines the formation of beautiful or ugly body, (4) family-deter-
mining Karma which invests the mundane soul with a high or low
position or status. The most harmful of the 8 is the deluding
Karma, which deludes the soul from right belief and right conduct.
One who subdues delusion can conquer all the 8 Karmas and become
a perfect conqueror.
: u M u
<??r ^ftsHFreranpft wrn II ^ u
51. All these thought-activities, attachment, etc., (are)
souls. This has been described by the Conquerors as a state-
ment from the practical standpoint.
Commentary.
If a question is raised : Attachment and all other thought-
activities having been described in Jain Scriptures as due to the
soul's modifications while here they are said not to belong to the
soul, why should there be such different opinions on the same
subject? The Achfirya answers : "Here they have been said to
be material and not belonging to the soul, from the real point of
view. Only from the practical standpoint, we can ascribe these
material and impure thought-activities to the soul. Both opinions
are correct, but each from its own different standpoint."
j fipirft r%* mat
u *R n
TT^TT n ^ \\
52. From the practica 1 standpoint the remark is made
of (his) military forces ; " the king has gone out" (although
SAMAYASARA. 31
not) the king only (but also his military forces are) gone out
(with him).
Commentary.
It is from the practical point of view a mere attribution of soul,
its base accompaniment. Really otherwise the soul, pure, and in
the fall possession of its essential self, stands out alone. In common
parlance, for instance, we speak of the king going out, though it
would not be without many others going out with him.
i) 5 n
f T% ftrT! ^5T rHNft frf^mT STR: I) X3 (I
63. And similarly from the practical standpoint this
has been said in the Scripture that this non-soul thought-
activity, attachment, etc., (is) the soul. From the real stand-
point the soul in itself is alone.
Commentary.
The soul in itself is alone ; it is separate from the impure
thought-activity, attachment, etc. In practice, however, it is united
with its own non-self thought-activity, which is the result of the
operation of its Karmic matter. Practical standpoint speaks of a
thing so as to misrepresent its reality for the sake of explanation
to the people in general. As a king may go out with his army,
and it may be said that the king has gone out. Literally the
words mean that it is the king only that has gone out. The going
out of the army is not expressed in this imperfect, practical way of
talking. Similarly the impuie thought-activities are called soul,
because they are connected with the soul. If we analyse, we shall
find the soul as a pure knowing substance, entirely different from
these thought-activities.
sterui n s<a u
u w \\
82 THE SACRED BOOKS OP THE JAINAS.
54. Know the soul (to be) without taste, without
colour, without smell, invisible, without sound, with cons-
ckiusness as its attribute, cognisable by no (external) sign and
without any material shape.
Commentary.
This Gatha distinguishes the soul from matter, which has
necessarily colour, smell, taste, touch and a material shape.
Material molecules can be visible and known by their figures. The
soul on the other hand is the immaterial conscious substance and
can only be realised by itself in self-absorption. It is no doubt
with some form which in reality has power to pervade throughout
the whole universe but owing to the operation of body-sub-class of
body-making Karma, it contracts and expands according to the
particular body occupied by it in its mundane condition. Thus it is
said to be equal in size to the body which it occupies, but in the
liberated condition it retains only a little less than the outline of
its last body, because the body-making Karma being destroyed con-
traction and expansion of the soul are no longer possible.
wft
u iu n
5B. In the soul, there is no colour, neither smell, nor
__iste and neither touch, nor materiality, nor body, nor
(physical) figuration, nor (physical) constitution.
Commentary,
This Gatha further expands the description of the soul as given
in the previous Gatha.
The material body has all these qualities while the soul has
none of these.
sfisres mv *rnt mfe ^et row ftwifc qirffr i
or **ti ^r^if ^rrft ^r roRT n *$ u
: I
\\
SAMAYASARA. 3*
66. In the soul, there is no attachment, nor hatred ;
nor is there (any) delusion, nor Pratyaya (i.e.* the causes of
bondage, wrong-belief, etc.), neither Karmic matter, and
there is no quasi Karma matter also in it.
Commentary.
From the pure real point of view the soul is devoid of all pas-
sionate thought- activities due to the operations of deluding Karma.
Causes of inflow and bondage of Karmas are wrong belief, vowless-
ness, carelessness, passion and vibratory activity, through mind,
body and speech- All these are the results of the operation of
Karmas. So in a real soul, all these causes of bondage are absent.
Material Karmic molecules out of which Karmas are bound in the
form of our Karmic bodies and assimilative or Ah6rak molecules, out
of which physical, fluid and assimilative bodies are formed, are all
matter. They can never be soul. Soul is always fr^e from these,
R*T sp w
f *f 31f IffTOFGTr ^T I) KVS It
57. In the soul, there is no Varga (i.e., a group of the
degrees of a particular attribute in an atom), nor Vargana
(i.e , a group of Vargas), nor Spardhaka (i.e., a group of
Varganas) whatsoever, neither any degree of attachment
or impure thought-activity, nor any degree of fruition.
Commentary.
Varga, Vargana, Spardhaka are all material. Degrees of
attachment and those of fruition appear in impure, unbodied
souls, but they are entirely due to operation of Karmic matter only.
The real soul is different and always free from all these impuri-
ties.
mw
m m ^sircn *rcr5roHn n
n v.c n
84 THE SACRED BOOKS OF THE JAINAS,
68. In the soul there is no place whatsoever for the
soul's vibratory activity (which causes infow of Karmic
matter), nor any place for bondage. And there is no place
of operation (of. Karmas) nor any place of soul-quest what-
soev^r.
Commentary*
Mfirgand is a condition in which a mundane soul is necessarily
found. There are <4 such sets of conditions.
Gati. Condition of existence : These are of 4 kinds -human,
sub-human, hellish and celestial.
Indriya. Senses : They are 5 touch, taste, smell, sight and
hearing.
Kaya* Body : It is of 6 kinds- earth, water, fire, air, vege-
table and mobile bodies.
Yoga. Soul's vibrations ; They are of 15 kinds :
1. Mind vibration, true.
2. ,, ,, false.
3. ,, ,, nr'xed, true and false.
4. n neutral, neither true nor false.
5. Speech vibration, true-
6. ,, false.
7. mixed, true and false.
8. ft ,, neutral, neither true nor false,
9. Body vibration physical.
10. ), M M mixed with Karmic.
11. ,, fluid.
12. ,, mixed with Karmic
18. ,, assimilative.
14. ,, ,, ,, mixed with physical-
15. Karmic.
Veda. Sex :~ It is of 3 kinds masculine, feminine, common,
Kaehaya. Passions : They are of 4 kinds anger, pride f
deceit and greed.
Jnana. Knowledge ; It fa of 8 kinds sensitive, scriptural r
visual, mental, perfect, and wrong-sensitive, wrong-scriptural and
wrong visual.
Samyama. Restraint :- It is of 7 kinds equanimity, recovery
of equanimity after downfall, pure and absolute non-injury, slight-
est delusion, passionless, partial control, and non-control.
Dawhana. Conation: It is of 4 kinds- ocular, non-ocular,
visual and perfect.
SAMATASARA. 85
Leshya. Thought-paint : It is of 6 kinds black, blue, dove-
grey, yellow, pink and white.
Bhavya. It is of 2 kinds -capacity or incapacity of being
liberated.
Samyaktva. Right belief:- It is of 6 kinds -subsidential,
destructive, destructive-subsidential, wrong-belief, downfall, mi*ed
right and-wrong-belief.
Sanjna. It is of 2 kinds - rational and irrational.
Akaraka. It is of 2 kinds taking or not-taking, no-Karmas
or assimilative matter.
All these divisions of soul-quests are marked out with reference
to the results of the operation of different Karmas. The pure
soul has perfect knowledge, perfect conation, right belief and
pure right conduct These have no reference to any operation of
Karmas. Every soul from the real standpoint is free from all these
distinctions of soul-quests. Gommatsara Jiva Kanda deals in detail
with these 14 soul-quests and Karma Kanda with degrees of vibra-
tory activity, bondage-places and operation-places. (Vide S. B. J,
Vols. V and VI.)
*nr rsfir *
fttfrff siwr *ft flswsFresiJm wr n u^ n
^TT II U^ II
69. And in the soul (there is) no place of the duration
of bondage, nor any place of passioned agitation. And also
no place of mild passionateness nor any place of attainment
of restraint.
Commentary.
All these are due to Karmic bondage. So far as passions only
subside, places of restraint are acquired. But when they are des-
troyed, the soul in reality is full of perfect restraint.
JIT
H $* II
36 THE SACRED BOOKS OP THE JAINAS.
60. And also (there) are no soul-classes, nor spiritual
stages in the soul. Because, certainly all these conditions
are caused by material substance (namely, karmic and phy-
sical matter),
Commentary.
Classes of Soul ( Jiva Samasa) are 14. They are : -
Badara Ekendriya, gross-bodied, one-sensed souls;
Sukshma Ekendriya, fine-bodied, one-sensed souls;
Dvindriya gross-bodied two ,, ,,
Trindriya ,., ,, three ,, ,,
Chaturindriya ,, four ,, ,,
Asaini panchendriya ,, Irrational five ,, ,,
Saini panchendriya , t Rational ,, ,, ,,
Each of these 7 is of 2 kinds- Paryfipta with developability
viz the gaining within one Antar-Muhurta, by the soul of the capa-
city to develop fully the characteristics of the body into which it
incarnates ; Aparyfipta with undevelopability : not so gaining,
but dying within one Antar-Muhurta. The spiritual stages are
fourteen^ wrong belief, downfall, mixed, voMess^rfght belief,
partial vow, imperfect vow, perfect vow f new thought-activity,
advanced thought-activity, slightest delusion, subsided-delusion,
delusionless, vibratory omniscient, non-vibratory omniscient.
All these stages are ascribed to the soul with reference to delu-
sion and vibratory activity. Both these are absent in a pure soul.
The 14 classes -also are due to the effect of body-making-Karma and
so they are absent in a real soul. For a detailed description of the
soul-classes, and spiritual stages, consult Gommatsra Jiva Kan$a
S. B. J. Vol. V.
1 1 $ * u
II W II
61. Although from the practical standpoint these are
(found) in the soul from colour up to stages of spirituality,
yet from the real standpoint (there are) no (such) conditions
whatever.
SAMAYASARA. 37
Commentary.
Looked at from the practical standpoint, all these conditions
may be said to appertain to a mundane soul. Soul in its pure nature
is, however, free of, and different from, these.
(fa
jft a**? aiftr ^ 3 WIT jjmft'ft 51*11 imu
rTTR r^mg^nWl TOIWt II
62. And the connection with these (conditions) should
be known (to be) the same as (that of) milk (with) water.
But all these are not in the soul, because (it is really) full
of the attribute of conscious-attentiveness (i.e., perfect cona-
tion and knowledge).
Commentary.
All the impure thought-activities and conditions of soul are
due to its being bound by Karmic matter, the effects of which are
infinitely more wonderful, mysterious and powerful than electric
currents. If this Karmic matter is separated from the soul, the
soul becomes its pure self, an enlightened Being full of All-know-
ledge, conation, happiness and power. But as pure water mixed
with milk loses its ownness and is called milk ; so this soul, though
pure, mixed with Karmic dirt has lost its soulness; and its material
conditions are given the name of soul. A right-believer should
therefore make a clear distinction between the two, and giving up
attachment with what is foreign to him should believe his soul to be
potentially possessed of all the attribute of the pure soul.
tfNr wi% vifrft i
ii ^ u
II
63. Common people, seeing some one looted, in the
way, say, " the way is looted." but no way whatsoever is
(really) looted.
38 THE SACRED BOOKS OF THE JAINAS.
sfi ^ mmm lift vwroir
u
: II ^v II
64. Similarly, seeing the Karmic matter and colour
of physical matter in the soul, (it) has been said by the
Conquerors from the practical standpoint, " this colour (is)
of the soul.
Commentary,
The expression "This road is lopted " only means that the
travellers proceeding by that road are robbed, and not that the road
itself is the subject of robbery. Similarly, in common parlance,
from the practical standpoint, we speak of mundane souls as
black, white, red, one-sensed or five-sensed, gross, fine, beautiful,
ugly. This is but the practical point of view. These phrases are not
true in their literal sense. The wise know that colour, touch, taste,
senses, etc., are attributed of matter only, and cannot properly be
predicated of the true soul. From the pure real standpoint there-
fore, the soul is only itself, pure, perfect and immaterial; and all
the qualities of colour, etc., are true of it only from the practical
point of view, as in its mundane condition it is bound with matter,
and these qualities are rightly predicable of matter.
f fa *r erlrsr i
n *st n
65. Similarly taste, smell, touch, bodily-figure, etc.,
which have all been described (before), (have been described)
from the practical standpoint: thus do the seers of reality
preach.
Commentary.
All the conditions produced in souls bound up with Karmic
matter, as described in Gathas 55 to 60, are ascribed to souls from
the practical point of view only. Even the spiritual stages or the
SAMAYASARA. 39
gradual increases of purity are not of the nature of a soul, when it
is considered from the real point of view. The soul is quite free
from all these soul classes, soul-quests and stages. They are rela-
tions and conditions springing up from its connection with matter.
i iffr%
II ^ n
66. In particular incarnations of mundane souls colour,
etc., are (found). But in (the souls) liberated from cycle of
existence there are no colour, etc., whatsoever,
Commentary.
Colour, etc., cannot be the attributes of a soul. Attributes are
always inseparable from their substances, while colour, etc., are only
seen in the material bodies, as belonging to matter. As soul is
connected with them, they too are ascribed to souls from the practi-
cal point of view. When souls are free from material bondage,
these vanish like passing sunshine and shade. Had they been attri-
butes, they would not have become disassociated but must have been
found in pure souls also.
if
ff
?r SKTS^ n ^ n
67. And also if thou boldest certainly all these condi-
tions (to be) in the soul, really, then in reality (there) does
not remain (any) difference whatsoever between the soul and
the non-soul.
Commentary.
The special qualifications of matter are colour, etc , which dis-
tinguish it from soul and other immaterial substances. If these
attributes be taken to be of the inseparable nature of the soul
matter alone will be the existing substance. But that is impossible
40 THE SACRED BOOKS OF THE JAINAS.
because the nature of consciousness which is the inseparable nature
of soul is evident to all, and is not found in non soul substances,
n ^ \\
ater ^nrwrrrwrt n ^ \\
68. If (thou believest) colour, etc., to be (inseparably
connected) with mundane souls, then mundane souls will
acquire materiality.
Commentary.
This in fact amounts to identifying matter with soul.
ft * sftw ft"r^ ^i n ^5. n
: JTRT: II ^5: II
69. O thou, of perverse intellect, thus from thy mode
of talk the material substance would become soul. And
then matter, having attained Liberation, will acquire soul-
ness.
Commentary.
In discarding the real standpoint, we lose all distinction bet-
ween soul and non-soul. For, if the soul is inseparably united with
matter and material conditions, in Liberation also it will carry this
inseparable matter with it. That is, matter will attain Liberation,
Liberation is absolute freedom from Karmic matter. That is,
matter will attain freeiom from itself. This is absurd. There-
fore the real standpoint is essential to a proper consideration of
soul. The fact is that though we m^y find colour, etc., and all
material conditions in mundane souls, they are not the attributes of
the soul. Water may be called dirty by being mixed with mud ;
but it cannot change itself into mud. A wise man always knows
that dirtiness is a quality of mud and not of water. Similarly a soul
maybe called impure, angry, proud, bad, good, etc., owing to its
connection with Karmic effects, but it is merely saying so in coming
SAMAYASARA, 41
men speech. Really the soul cannot become other than what it is in
its own pure nature.
^ ^rftrn*
l%?
5fh%
rorofan li ^o n
70. One and two, three and four, and five- sensed souls,
gross and developable (Paryapta) and their opposites (fine
and undevelopable Siikshma and Aparydpta) (these are)
natures (Prakrit!) of body making (Nma) Karma.
I) vs^ n
f ?n(|
71. These classes of souls (14 Jiva samdsa) are formed
by their own material ^modifications, influenced by their
auxiliary causes. How can they be called souls (in reality)?
Commentary.
A mundane soul is entangled in the bondage of the body- making
Karma. It is of 93 kinds (vide Gommatasara Karma-Kanda, S. B.
J., Vol. VI.). The natures enumerated in Gatha 70 are included in
these 93 sub-classes. Mundane souls are called one-seffeed, etc.,
owing to the condition of the physical body as determined by the
operation of this body-making Karma and its 93 sub-classes and
innumerable varieties in these 93 sub-classes. They cannot be of the
soul's own nature. Thus, from the real point of view, souls are free
from all these material conditions.
: II ^ II
42 THE SACRED BOOKS OP THE JAINAS.
72. In the Scripture the souls are said to be develop-
able, undevelopable, fine and gross, (because) the soul's
name is given to the body from the practical standpoint.
Commentary.
Here again the author clears up a doubt which may be enter-
tained by a student who has read only such Jain scriptures in which
the practical point of view is mainly dealt with, and in which all
these conditions are predicated, being conditions of the soul. Though
ascribed to souls, souls by their own nature, are really not these.
The soul in its pure state is free from the distinction of developabi-
lity or otherwise.
sftai a
?*f s^rcrr i.
n v^ n
73. And these spiritual stag^fe which are said (to be)
due to the operation of deluding Karmas, how can they be
souls ? They are always said to be devoid of (pure) cons-
ciousness.
Commentary.
The so-called 14 spiritual stages are not the soul's real pure
conditions. They are not found in liberation, in pure souls. They
are due to the bondage of souls with deluding Karma and to vibra*
tions cauj^d by the operation of body-making Karma. Shri Kund
Kunda Acharya has done great good to seekers of Truth by pointing
out the key of knowledge, for whosoever understands things only
from practical point of view cannot acquire right belief (vide
Gatha 14). One-sided view means wrong belief. In this second
chapter, the author has refuted all the views of wrong-believers
who described soul in different ways ; and has proved that it is a
real substance quite apart from all impure thought-activities.
It is potentially God. This belief that I am God is a cause of attain-
ing Godhocd by concentrating one's attention upon one's Godhood
itself.
The Author reiterates again and again the primary distinction
between the Living and the non-Living. The two contradict each
other, The one can never lose its own attributes and acquire the es-
SAMAYASARA. 4.3
sential and special attributes of the other. The one can never become
the other. The Living can in no way possibly become tho non-Living.
The non-Living can never become the Living. The Living and it
alone has Life, Consciousness, Attention, Knowledge and therefore
moral and spiritual responsibility. The non-Living is incapable
of Life, Consciousness, Attention and Knowledge. The non- Living
substance, Matter, alone has touch, taste, colour, etc., forming
the infinite variety of the objects of the Universe. The non-Matter
Soul can never have touch, taste, colour, etc., etc., the attributes of
Matter and of it alone. Indeed, the Soul -Pure Soul may be said
to be the Monarch of Siddha Shiia, the Abode of the Liberated,
at the top of the Universe, and of the whole Universe and non-Uni-
verse only from the point of view of its Omniscience. The Vibra-
tion, the Delusion, the Colour and Mundane existence of the
Universe is certainly Matter, and it alone. Is Matter not thus
a full and true paraphrase of Satan, as the theological conception of
Evil, Sin, Temptation, Delusion, Limitation, Weakness, Sorrow,
etc., etc. -the ever-present and seemingly so powerful an antithesis
of God ? In the aspect of Jainism as insisted upon by the Great
Saint Kunda-Kunda in the first century B. C., in this book, God
versus Satan becomes Pure Soul versus Matter. God is Pure Soul.
Satan is Pure Matter, the tempter, seducer, doludcr and Jailor of
Soul. Our mundane condition is a child of Matter. The deluded
Soul is bound with Matter; but none-the-less this Matter with all its
variety and attraction and might is absolutely incapable of becom-
ing anything but Matter itself, or of making Soul anything but the
Soul itself. Indeed here, the Holy Preceptor Kunda-Kunda rushes
up to the highest heights of pure monism of Vedanta, but is
not captured by it. In glorifying the Soul and in insisting upon its
independence of and entire freedom from Matter, he never forgets
in the least the equal independence of and entire freedom from
Soul, of Matter. The two are there. Both are mighty in their
separate, individual natures. It is only a deluded person, who mis-
takes their temporary union and resultant mundane life as altering
the true inner nature of either of the two. The thing to remember
is that all mundane life is Matter-born, Matter. All its variety
is Matter. This should be clearly realised. The Soul is different
and quite distinct from this beautiful net and coil and dance of
Matter, Prakriti, of the Samkhya School of Philosophy. The specta-
tor may be engrossed in the dancer, but he is not the dancer. The
King may be in prison; but the King is not the prison, nor is the
prison the King. And neither can ever become the other. The
44 THE SACRED BOOKS OF THE JAINAS.
two are entirely different ; and any view to the slightest degree con-
trary to this, spells delusion, mistake, perversity ior wrong belief.
The right-believer knows the unbridgeable gulf between the two
and realises the Soul as a supreme, essential, primary, eternal,
indestructible reality.
CHAPTER III
The Ethic of Action.
ranraft 31? at si*nf! ^ sfhft u vs H
u vsv n
74. And so long as he does not know the special
difference between the two (i.e., the pure) soul and the
(thought) inflow (in the form of anger, etc.); till then he is
ignorant. (Such a) soul indulges in anger, etc. (as being one
with them).
Commentary.
This chapter contains the refutation of the wrong belief which
takes the thought-activities of anger, pride, deceit, greed, etc., to
be the soul's own actions and the soul to be their actor. So long as
a soul does not recognise its own true nature which is passionless-
ness, it identifies itself with the passions of anger, etc. Yet an
ignorant man, the deluded mundane soul, can never realise his true
SELF as being really devoid of all thought-activities and full only of
his own (Parinamika) thought-activity. The ignorant man indulges
freely in anger, etc. He is subjected to inflow of Karmas, owing to
this perverse belief, and suffers the miseries of mundane existence.
n
u * u
SAMAYASARA. 45
76, In the soul indulging in anger, etc., the accumula-
tion (the soaking) of Karmas takes place. Thus has the
bondage of the soul been described by the Self-seeing.
Commentary.
Bondage is of 4 kinds-(l) Prakriti (nature) which varies ac-
cording to the particular kind of Karmic molecules which combine
with the soul according to the chartacter of the vibrations of mind,
speech or body, which produces the inflow; (2) Pradesha (molecular),
according to the less or more number of Karmic moleculas bound
at each instant; (3) Sthiti (duration), the duration of bondage is
determined by the degrees of passions ; (4) Anubhfiga (fruition), the
kind of fruition, mild or strong, is determined by the degree of
intensity of passions. Deluding Karma is the chief cause of bondage
which results in mundane wanderings and sufferings. It is of 28
kinds. ( Vide Tattvdrtha Sutra, Chapter 8, by Mr. J. L. Jaini, S. B. J.,
Vol II.) Out of them wrong belief (Mithyfitwa), and the four error-
feeding passions (Anantfinubandhi kashfiya) bring about such bond-
age as is the chief cause of sufferings in hellish and sub-human
conditions of existence. The souls who have subdued them and be-
come right-believers (Samyak-drishti) bind Karmas owing to other
passions, but their bondage is golden, soft and pleasant compared with
the galling prick and pain of the iron-thorns of hellish and sub-human
bondage. These gilt-caged souls are born in celestial and human
conditions of pleasant and agreeable circumstances. This bondage
does not hinder the path of liberation. It is wrong belief and
error-feeding passions which are the main cause of continuous cycle
of existences. One who has conquered them must be liberated after
sometime, which in the infinity of time is almost nothing. A wrong-
believer on the other hand identifies himself with impure thought-acti
vities as if they were his own actions. A right-believer knows them
to result from the passion Karmas. He takes them to be not his own
real thoughts. He believes that his real thoughts are pure. Thus
ignorance and wrong belief are here shown to be the chief causes of
bondage.
ftfl
n
46 THE SACRED BOOKS OP THE JAINAS.
76. But when by this soul is realised the special differ-
ence between the (pure) soul and the (thought-activity
causing) inflow, then (there is) no bondage in that (soul).
Commentary.
Here is emphasised the fact that the knower of Truth is free
from bondage and that when knowledge of the truth about soul is
acquired, bondage, which is the cause of infinite mundane lives,
ceases. When a person realises the purity of his soul and knows
that the thought-activities causing inflow of Karmas are not his,
but are due to deluding Karmas bound with his soul, he gives them
up, and bondage slackens or ceases. Then he becomes a right-
believer, totally free from the bondage of the strong Karmas which
are bound by ignorance and deep-rooted wrong belief. A right-
believer may be said to be free even now, because he knows the
path, and must follow it so long as he retains the right belief.
I 9rgRNr ^ fcritavrri ^ i
n
rr?rr f^tm ^frm* sftaJ n ovs n
77. (When the soul) has known the impurity of inflow-
thoughts and (their) contrariety (to the soul) and (their
being) causes of mundane misery, then the soul turns back
from them.
Commentary.
A wrong believer who indulges in impure thought-activities
does not recognise them to be foreign to his own inner essence. A
right-believer knows that anger and other passions are impure,
quite contrary to the nature of his soul, and also that they are the
causes of physical sufferings, and that if they do not delude him
from Himself, he cannot suffer trouble in the four conditions of
existence. From the moment that he thus believes them to be his
real enemies, his intimacy with, and friendly attitude towards them,
ceases and he determines to be freed from them as soon as possible
Right belief spells victory over the passions ; wrong belief and
error-feeding passions are at once brought under control. Though a
right-believer, without vows in the 4th spiritual stage, and with
only partial vows in the 5th stage, has passionate activities of the
SAMAYASARA. 47
life of a layman, his right belief makes his knowledge right, and
his right knowledge leads to right conduct. He is alive to the
weakness of his conduct and tries to strengthen it as far as possible.
His practice of self-realisation commences from the time he becomes
a right-believer His right belief is indeed a form of self-realisa-
tion. The practice of self-realisation is the real conduct. It pro-
duces purity which shortens the duration of passion-breeding
Karmas and weakens their strength. By gradual practice, when
the vowless soul subdues the partial -vow-preventing passions (Ap-
raty&khyanfivarana Kashfiya) he adopts the vows of a layman. There
are eleven grades of the house-holder's life. So far as he
weakens the operation of other passions, he advances higher in
these classes. When by the practice of self-realisation he subdues
the total -vow-preventing passions (Pratyakhyanavarana Kashfiya he
becomes a saint with full vows. Thus really, self-knowledge and
self-realisation bring about complete freedom from all-deluding
Karma, and when the deluding Karma is destroyed, he becomes an
Omniscient within one antar muhurta and is the adorable of all
animals, men and celestials as the Ideal Perfection of Peace and
Bliss.
n v^ n
78. I (am) certainly the one, pure, unattached to the
non-self, full of perfect conation and knowledge ; fixed in
that (pure soul), and absorbed in that, I shall lead all these
(anger, etc.) to destruction.
Commentary.
A right-believer having fully understood his soul to be not the
real actor of anger, etc., realises himself as having an individuality
distinct from all souls and non-souls, quite pure, with no attachment
to any one and full of its own real attributes of conation, knowledge,
peace, power and happiness. This self-realisation weakens the
forces of Karmas, which affect passionate thought-activities. This
self -realisation or self-absorption also destroys the deluding Karma
and makes the soul free from all sorts of bondage. It is therefore
necessary to practise self-realisation.
48 THE SACRED BOOKS OF THE JAINAS.
rift
ii vss. it
II
79. Knowing these (anger, etc.) which are bound to the
soul, as transitory, impermanent, helpless, and painful (now)
and pain-producing (in the future), (a right -belie\er) turns
back from them.
Commentary.
A right-believer correctly analyses his soul as distinct from
anger and other impure thought-activities. The right-believer con-
templates that his passion is due to the passion Karma bound to the
soul ; that this impure thought can last only for a limited time. It
is not eternal; it is born and it dies, i.e., it is bound to the soul, and
then on maturing, operates and is shed off ; and no forces or circum-
stances can then prevent such shedding off. It is itself painful,
when it operates, and it causes the bondage of undesirable Karma,
the operation of which results in pains for the future. The right-
believer sees that this soul is his own, is lasting, is a place of com-
plete shelter, happiness and joy now and for evermore. This self-
analysis frees him from his enemy-anger, etc., and he acquires a
closer grasp of his own self. Thus when self-contemplation begins
the self-realisation is gained.
srraift er f ?i% srrcft n co n
n
80. And the soul does not (primarily) cause modifica-
tion of Karmic matter and similarly modification of quasi-
Karmic matter. He who realises this, is the knower.
Commentary.
He alone is a true knower who realises that the root cause of
Karmic and quasi-Karmic bodies is matter itself which is uncons-
cious and quite different from the conscious soul and that he is not
SAMAYASARA, 4d
an actor or doer or producer of them. It is a natural and scientific
process that whenever impure thought- activities are present in a
soul, Karmic and quasi-Karmic matter will automatically flow in
and will unite with the previously existing Karmic and quasi-
Karmic matter respectively. The bondage of Karma does not
depend or follow the wishes of the embodied soul. No such soul
would ever desire the bondage of evil Karmas ; and good Karmaa
will not flow in simply because of his wishes, if his thought-activi-
ties are not such as to invite the inflow of good Karmas. Thus soul
is not really the binder of Karmas. A right-believer does not wish
for impure thought-activities ; but being not sufficiently strong in
soul -power he is subjected to anger, etc., through the operation of
Karmas, leading to fresh bondage. A right-believer knows all this
and does not identify himself with these thoughts and Karmas. He
always believes his soul to be the doer and producer of his own soul
modifications only.
fti?r
n c * it
sptfr II ^ II
81. The soul has been called the doer of meritorious
and (demeritorious) thought-activities (from practical stand-
point) ; but it (is really) not the doer (of them) by any means
whatsoever. He who knows (this) is the (right) knower.
Commentary.
An impure soul, engaged and engrossed in material pursuits, i*
subjected to good or bad thoughts owing to the operation of passions
and vibratary activity ; so it is said to be the doer of these thoughts,
which are not pure. From the real standpoint, the soul is a pure
conscious being without any desire, or regard for, or attachment to,
any good or bad thing, whatsoever. He is merely the knower of all
conditions, like a mirror which, though showing fire burning in it, is
not burnt because there is no fire in it, but merely a reflection of it
Similarly the soul's real nature is to know and be one with himself
and to know all other things as they are. He who finds this! k ey to
right knowledge is a man with right knowledge.
60 THE SACRED BOOKS OP THE JAINAS.
3T<sf*f|f sp 1 i I) q* ||
82. And the knower (Himself) certainly knowing
material Karmas of many kinds neither modifies, nor
assimilates, nor is transformed into the form of non-self-
substance.
Commentary.
The possessor of right knowledge knows the soul's character, it
not being the doer of deeds. Material Karmas flow into an embodied
soul by themselves, having found an auxiliary cause in the vibra-
tions and passions which already exist in the mundane soul. The
root cause of Karmic bondage is matter of Karmic molecules. The
material Karma itself modifies into Karmic bondage and is assimi-
lated by old Karmic bondage existing in a mundane soul. Soul
being immaterial does not modify itself in any way into the mate-
rial Karmas. The right-knower understands all kinds of activities
of matter and believes that soul cannot acquire any attributes which
are special to matter. In mundane life soul has vibrations and pas-
sions due to past Karmas. They become only an auxiliary cause for
the inflow and bondage of fresh Karmic matter. In the pure nature
of soul there are neither vibrations nor passions. So from the pure
real standpoint, soul is neither the root nor the auxiliary cause of
Karmic bondage. A right-believer, fixing his thought on this real
standpoint, realises himself as not being the doer of any actions
which are non-self, but knows that he is the knower, devoid of all
attachment whatsoever.
n *\ \\
m IHM *?rn n
83. And certainly the knower, knowing his own
thought-activity of many kinds, neither modifies, nor assimi-
SAMAYASARA. 61
Jates, nor is transformed into the form of non-self sub-
stance.
Commentary.
A right-know er knows that there are pure and impure thought-
activities of soul. These thought-activities are all modifications of
the soul's consciousness. He knows that these modifications of soul
or of consciousness are not material. He further knows that his own
consciousness, though similar, is distinct from the consciousness of
every other individual soul. He therefore takes his conscious
thoughts as hi sown but does not identify himself with any other
soul or with the non-soul substances to which those thoughts may
relate. He believes that matter modifies into its own material
modifications and each soul modifies into its own individual cons-
ciousness, Soul and matter cannot modify themselves into one
another. Soul will always remain soul, matter will remain matter.
From the pure real standpoint a right-knower knows that soul is
capable of only pure, peaceful and blissful thought-activities, and
he should therefore realize them in order to achieve self-absorp-
tion.
ftgft
u
*f TTH
II ex II
84. And certainly the knower, knowing infinite (kinds)
of fruition of material Karmas, neither modifies, nor assimi-
lates, nor is transformed into the forms of non-self subs-
tance*
Commentary.
In this world mundane souls reap the fruits of their past
Karmas in the form of pain and pleasure and other conditions of
body-formation, etc. A right-knower knows that as soul is really
free from material bondage, so it is also free from different kinds
of fruition. Neither riches nor calamities produce any deep effect
on the mind q a right-knower. He is neither overflowed with pride
and joy oifgaming a desired object, nor is he downcast with sorrow
and grief on separation from agreeable and connection with dis-
agreeable objects. He believes true happiness to be his own nature
and independent of all other things. He is satisfied with the
52 THE SACRED BOOKS OF THE JAINAS.
feeling which fills him in the state of self-realisation. Thus he does
not identify himself with the Karmas, and is absorbed in the nature
of his soul, altogether unaffected by Karmas.
ft
n c* u
n
86. Similarly matter-substance also is shaped into
its own modifications, (it) neither modifies, nor assimilates
nor is transferred into the forms of other substance.
Commentary.
Just as from eternity a soul is bound with Karmic matter, and
binds fresh Karmas, and reaps the fruits thereof, without however
itself becoming matter, or something other than what it really is ;
so matter though externally bound with soul, and always changing
into new Karmas by the mundane souls' vibrations and passions
forms the souls' bodies, etc., yet it never becomes other than itself,
i.e., mere lifeless, unconscious matter. Matter can never modify
into soul, nor the vice versa. The Jain doctrine does not subscribe
to the view that all matter and soul etc., have their origin in one
Great Soul or Creator, or that the soul has no real separate exis-
tence, and that all its conscious activities are due to modifications
of lifeless matter only. According to Jainism, both soul and matter
are real. Each one of the infinite number of souls, ever existing in
the universe, is a distinct entity with its own separate existence
and destiny, according to its own actions and spiritual progress.
The eternal union of soul and matter or the bondage of soul by
Karmic matter means mundane existence ; their separation, libera-
tion. Nothing is annihilated ; neither matter, nor soul ; both are
eternal in their nature and attributes.
ywn
u ^ u
i
M *\ u
SAMAYASARA 58
86. Material molecules are transformed into Karmas
(of 8 kinds) by reason of the (mundane) soul's thought-activi-
ty ; similarly the (mundane) soul also is transformed (into its
impure thought-activity) by reason of (operation of) Karmic
matter.
Commentary.
Though the soul and matter are two separate substances, they
both act and react upon each other in the mundane phase of their
existence. For example, the thought-activity of a potter becomes
the cause of the formation of a pot : and a pot becomes the cause of
the thought in the potter's mind of building similar pots. The real
cause of a pot is clay, the matter of the pot itself. But the thought-
activity of the potter's mind becomes an auxiliary cause. So the
old Karmas become the auxiliary causes of modification of soul's
vibrations and passions. The mundane soul, bound with Karmic
matter, becomes affected by this operation of old Karmas, with
impure thought-activities and vibrations, which become auxiliary
causes of inflow of fresh Karmic molecules and of their bondage
with soul in the form of Karmas. This fact of mundane life must be
fully understood; so as to leave no room for the deluded belief that
the Soul can in any way become one with these thought-activities,
passions and vibrations.
qRnrnr sum ^tagft u cvs n
u U
87. The soul never produces the attributes of Karftiic
matter ; similarly the Karmas (never produce) the attributes
of soul and of the modifications of these two, know each cue
to be the auxiliary cause of the other.
Commentary.
This emphasises the view stated in the previous Gatba. Every
substance is a combination of its own attributes. All its attributes
with all its modifications are inherent in that substance. The com-
mon attribute of individuality ( Aguru-laghu) keeps each substance
separate from all the other substances. It prevents any substance or
group of attributes and modifications from becoming another subs-
64 THE SACRED BOOKS OP THE JAINAS.
tance or group of attributes and modifications. One substance
can never become another. They experience mutual and auxili-
ary actions and interactions. Space locates substances, Time gives
duration, newness, oldness, continuity, change or permanence.
Dharma helps the movements of souls and matter ; Adharma, the
cessation of movements. Mighty matter invests the potentially
Almighty Soul with the Karmic and other bodies, and thus makes
the Monarch, the Lord of the Universe, act the comedy and tragedy
of endless cycles of an earthly existence. The Almighty Soul
itself owns and masters all other substances by his knowledge of
them. All substances possess the attribute of knowability.
The great Samsara is really a drama of two principal actors ;
matter is an auxiliary cause of producing impure thought-activity
of attachment, hatred, pain, and pleasure etc., while the mundane
soul's impure thought-activities become causes of modification of
matter into Karmic bondage, formation of food, houses, clothes,
pots and different articles. A right-knower knows the true nature
of the phenomena of the universe.
U cq U
88. For this reason, really the soul is the doer (of its
modifications) by its own thought-activity. And is not the
doer of all the modifications caused by Karmic matter.
Commentary.
Every substance modifies only into its own forms ; the soul
therefore modifies into its own thought- activities. It cannot cause
the modification of material forms. Karmas bound to mundane
souls are caused only by the material Karmic molecules.
n
SAMAYASARA. 55
89. Thus from the real standpoint the soul really
causes or is the doer of (its own modifications). Again know
(that) the soul also enjoys its ownself .
Commentary.
The soul being the conscious being, always modifies itself into
Its own consciousness. As a sea being fretted by the winds or
merely ruffled by a mild bree ze changes into and is the cause of its
own waves but not of the blowing of the wind ; so the soul whether
subjected to operation of passions or otherwise performs its own
impure or pure conscious thought activities. The real standpoint
emphasises the fact that every substance is the modifier of its own
forms only.
II .0 II
90. And the (mundane) soul from the practical stand-
point does (or produces) many kinds of material Karma s and
it also enjoys (the material fruits of) material Karmas of many
kinds.
Commentary.
Just as a potter considers himself to be the doer or producer of
a clay pot, and enjoyer of it by using it or selling it ; so from the
practical point of view the (mundane) soul is said to be the binder
of Karmas, the doer or causer of other inanimate .things, e.g.,
clothing, houses, utensils, etc., and the enjoyer of sense-objects or
sufferer of pain on account of his having or not having certain
things. The potter has only been an auxiliary cause of the clay
matter of the pot acquiring the form of the pot, but from the prac-
tical point of view he is rightly described as the maker of the pot,
He could not obviously make one grain of sand or earth, of which
the pot is made. But accident or nature may have taken a million
years or more to make the clay-matter of the pot. Thus from the
practical standpoint the potter makes the pot and enjoys it,
by looking at its beauty or getting its price. The pure soul
cannot make or cause one slightest thrill of anger, pride, deceipt or
greed, ridicule, jest, sorrow, fear, disgust, like, dislike, or sexual
56 THE SACRED BOOKS OP THE JAINAS.
*
inclination. These are material conditions, independent of the
pure soul. But the mundane soul which wears his Karmic body of
matter, is by means of it, continuously attracting and shedding
matter of Karmas. Thus from the practical point of view, the soul
may be said to be the producer of Karmas and the enjoyer of the
fruits thereof. From the pure real point of view, the soul is only
the doer of its own pure conscious activities and enjoyer of its own
natural peace and happiness. The point here, as in the preceding
Gathas, is that each substance modifies only within its own attri-
butes and therefore can be said to be the doer and enjoyer of its
own modifications.
fofonwW Tflsrfc e**r ftqmtf n
JT*THf?T HTO f^RraWrf II 5.? II
91. If the soul causes this Karmic matter, and enjoys
the same, (from the real standpoint also), there results
the doctrine that one primary cause can produce contradic-
tory primary effects. (Such is the) right teaching of the
Conqueror.
Commentary.
Here the author again emphasises the distinction between the
real and the practical points of view. The real deals with the Pure
Real Soul only. The practical with the soul as we find it in practice
impure, embodied, mundane, affected by Karmas, passions, pains,
pleasure, wrong belief etc., etc. From the practical standpoint
this embodied matter-clad soul may be said to cause material
Karmic conditions and to reap the harvest sown by it. Should some
hasty pupil conclude from this that the soul sometimes can cause
non-soul or material conditions, he would be surely mistaken. The
Author therefore insists that one substance cannot perform two
kinds of quite contradictory actions. Conscious substances can
only be modified into conscious, while unconscious substances into
unconscious. Every action is but a change in the form of the
original thing. The past form is the cause, While the present form
is its effect.
SAMAYABARA. 87
M
u
Because thus (they) hold both soul and matter-
natures (to be caused by the same) ; therefore the followers
of the double doctrine are wrong believers*
Commentary.
They who hold the view that conscious soul is the root cause of
both the conscious and unconscious material modifications are
wrong-believers. Their opinion means identification of soul with
matter. They do not recoghise the essential, eternal, and ineradic-
able distinction of soul from non-soul, i.e., from matter. They are
closely in touch with material things and material consequences.
They cannot see that these Worldly things are material, born of
matter and can in no way be caused by the soul, which is con-
scious, non-matter.
n
II S3 II
93. As the soul produces its own (impure) thought-
activity by the auxiliary cause of material Karmas, similarly
it enjoys its own (impure) thought-activity by the help of
material Karmas.
Commentary.
Here the author points out the correct view that when mate-
rial Karmas, such as deluding, knowledge-obscuring, conation-
obscuring, obstructive Karmas produce their effects, the thought
activities of a mundane soul are of themselves impure, as born of
ignorance, wrong belief, passions, etc. When pleasure-feeling
Karmas make possible the company of agreeable objects, the being
effected in attachment to them by operation of deluding Karmas,
68 THE SACRED BOOKS OP THE JAINAS,
is modified into thought-activity of pleasure-feeling. Even the
impure thoughts entertained in doing many wgrldly actions and in
enjoying pleasure or suffering pain are not due to the souls them*
selves. The soul is the ultimate senser, experiencer, or knower of
all thoughts, but it is not the cause. It is the matter-clad impure
soul which is the cause. If these Karmic causes are not present,
the soul will always remain pure, performing its own pure modifi-
cation and enjoying its own pure bliss.
Again, wrong belief (is) of two kinds, (of the
naturfirbf) soul, (and of the nature of) non-soul. Similarly
wrong knowledge, vowlessness, (soul's) vibratory activity,
delusion, anger, etc.; these conditions (are each of two
kinds) .
Commentary.
In order to explain properly the modifications of soul and mat-
ter separately, the Author has pointed out that wrong belief etc.,
are each of two kinds. Material Karmas having nature of effecting
wrong belief, ignorance, vowlessness, passions and vibrations belong
to matter, i.e.i Karmic molecules which have flowed into and bound
the mundane souls on account of their vibrations and passionate
thoughts ; while consciousness of soul affected with thought of
wrong-belief, ignorance, vowlessness, passions and vibrations of
soul-spatial units belong to soul as their root cause, though they
have the operation of material Karmas as auxiliary cause. Just as
a mirror shows the reflection of a peacock the modification of clear-
ness of the mirror does no doubt belong to mirror itself, but it is due
to the auxiliary cause of the presence of the peacock. Different
colours and forms of the body of a peacock appearing in a mirror
do not belong to the mirror but to peacock itself which is quite
separate from the mirror. Thus we can talk of the mirror peacocks
with reference to modification in the mirror and of the animal
peacock with reference to its body outside the mirror. Similarly
wrong belief etc., should be known. Had there been no operation
SAMAYASARA. 69
of Karmas none of these impure modifications would have arisen in
the soul.
nftrcft 1 RF^TF dNft j n a* M
n
95/ Karmic matter, (as) wrong belief, soul's vibratory
Activity, vowlessness, wrong knowledge, (is) the non-soul.
But conscious attentiveness (to) wrong knowledge, vowless-
ness, wrong belief (is) the soul.
Commentary.
Wrong-belief -Karma causes consciousness by wrong belief ;
operation of body-making Karma causes souls' vibratory activity ;
passion-Karma causes thought of vowlessness, and knowledge-
obscuring Karma with deluding Karma causes wrong knowledge.
So material Karmas which are causes of transferring souls' nature
are non-soul, while impure modifications in nature of soul belong to
soul. Therefore each of them is of two kinds, as appertaining to>
Soul or Non-Soul.
f the attentive (soul) with delusion, (there are)
thretlKmght-activities (from) beginningless time. (They)
should be known (to be) wrong belief, wrong knowledge and
wrong conduct.
Commentary.
The connection of soul with matter is beginningless, tf)qfh% ^
Hll . The (mundane) soul is with Karma. These material Karmas
are with soul not as attributes, but as mere associates, like gold and
dirt ii? golden ore. Every instant old Karraic matter is shed off and
new matter flows into and binds the soul. This process has been
60 THE SACRED BOOKS OF THE JAINAS.
going on from eternity. Every particular bondage has its beginning
and end. If the soul were pure, it Would have infinite Knowledge,
Power, and Bliss. There could be no need nor possibility of its be-
coming impure or mundane. Wrong belief, wrong knowledge and
vowlessness pervert the consciousness of the mundane soul. These
are and have been the cause of mundane lives and wanderings from
eternity, and would leave it only when by acquiring Right Belief, it
acquires Right Knowledge and by pursuit of Right Conduct attains
Liberation.
n SAS n
*J ^ *;fn% ^T^g^WRfT^T ^r ^Jrf? II s^ II
97. Conscious attentiveness, (really) pure and without
Karmic dirt, (assumes) three aspects in connection with these
(three, wrong belief, knowledge and conduct); (and then)
attentiveness (is said to be) the doer (or causer) of such
thought-activity as it then produces.
Commentary.
Really the soul is pure. But when it is subjected to the opera-
tion of Karmas, it is affected with wrong belief, wrong knowledge
and wrong conduct. It is the effect of the material Karmas that
makes it ignorant of its own true nature. Then whatever thought-
activities arise in its consciousness, being effected by wrong belief,
wrong knowledge and wrong conduct, the ignorant soul believes
that thought-activity to be its own. It is like a crystal which is
transparent and white in colour, but in connection with red, blue,
and green matter looks red, blue and green. A casual observer may
take it to be a ruby, sapphire or emerald. A right-believer knows
the real nature of soul, and believes all the impure thoughts and
their effects to be due to Karmic matter ; while a wrong believer
identifies himself with them.
u *=; a
SAMAYASARA.
n fcc n
88. Whatever thought- activity the soul causes, he be-
comes doer of that thought-activity ; owing to that (thought-
activity) Karmic matter is itself modified into (8 kinds of)
Karmas.
Commentary*
A wrong believer, becoming the doer of his own perverse
thought-activity, becomes attached to worldly objects. These
thoughts become auxiliary causes which attract similar Karmic
molecules to flow into and bind the souls with many kinds of Karmic
classes and sub-classes. Just as water is itself transformed into
vapour, by the application of heat, so Karmic molecules are by the
influence of thought-activity themselves transformed into Karinas
Thus really soul is not and cannot be, the doer or binder of material*
Karmas. In its mundane deluded form it no doubt is the doer oi
perverse thoughts only.
The soul full of wrong knowledge takes the non-
self, and also taking the self (for) the nonself,
becomes the doer of Karmas (i. e., becomes subject to the
bondage of Karmic matter).
Commentary*
A man with wrong belief does not discriminate between the
aoul and non-soul ; he is engrossed totally in bodily attachment and
thus has strong regard for those who seem to him helpful in the
enjoyment of sense objects, and has a great dislike for those who
are thought to be obstructive to the fulfilment of his desires. He
does not know anger, pride, and other impure thought-activities as
foreign to his real and true essence. He identifies himself with
these thoughts which are really due to operation of passion-kind of
material Karmaa. Thus he binds Karmas which cause a long and
62 THE SACRED BOOKS OF THE JAINAS.
continuous cycle of existences. He thinks that he is the doer of
all acts, good and bad, and with this false pride, he is subjected to
the miseries of the world. Right belief on the other hand is the
sure way of Liberation.
II \ o o U
*o n
100| The soul, full of right knowledge, not taking non-
self as self, and also not taking self as non-self, becomes the
non-doer of Karmas.
Commentary.
This Gatha explains the reverse of the last. A right believer
knows that his soul is pure by nature and the doer only of his own
pure thought-activities, where there is no dirt of any passion. He
also knows that impure thoughts, though they are modifications of
his own consciousness, yet they are due to operation of deluding
Karma ; the paint of passion is really the effect of Karmicdirt, it
does not belong to him. Just as a man in disease thinks that he is
ill. A wise man will analyse this feeling and shall find out that
he is only conscious of illness, illness does not belong to him. It is
an effect of physical modification. His feeling pain or the conscious-
ness of disease is due to his attachment to his body. Herein also
he is enjoying his own thought-activity of dislike for disease and
of attachment for body. Similarly a right believer strongly believes
that he is the knower only of Karmic effects. All anger, and all
thoughts such as pride, etc., are only the paints of Karmic Mole-
cules showing in the soul's consciousness their non-soul nature.
The right believer is therefore averse to impure thought-activities,
while a wrong believer indulges in them. A right believer does not
bind those Karmas which cause hindrance to his path of libera-
tion.
I!
SAMAYASARA, 63
101. This attentive soul with three kinds (of wrong
belief, etc.,) developes this false notion. "I am anger"
(then) he becomes the doer of that attentiveness (i.e.) of that
(false) thought-activity of the soul.
Commentary.
A wrong-believer being deeply effected by wrong-belief, wrong
knowledge and wrong conduct, believes that he is the doer of all
the impure thought-activities of anger, pride, deceit, greed etc.;
thus becomes the doer of this false and perverse thought, and is
subjected to strong bondage of Karmas.
sif?
n * o * 11
n l*\ II
102. This attentive soul with three kinds (of wrong
belief, etc.,) developes this false notion " I am medium of
motion, etc.," and (then) he becomes the doer of that atten-
tiveness (i.e.,) of that (false) thought-activity of the soul.
Commentary.
Just as a wrong-believer takes thoughts such as anger, etc,, to
be his own, so he takes the knowable objects also to be his own.
It means that whenever a person knows any object, his conscious-
ness is transformed into that form. This transformation is called
the knowable thing. A perverse believer thinks this conscious
thought to be himself. He forgets that he has the capacity of
omniscience. His knowledge can comprehend all the knowables of
the universe. Knowledge is an attribute of the soul and the
objects which are known are quite different from him. The forms
reflected in the mirror of knowledge belong to the objects ;
while perfect knowledge which simultaneously knows all that
is capable of being known, is an attribute of the soul. A
wrong believer forgets his capacity of pure knowledge, and having
identified himself with knowables, thinks that he is the
knowable. He has not recognised the separate individuality of his
own pure self. Thus he is also said to be the possessor of false
notion. Here a reference appears to be made to the Vedantist who
4 THE SACRED BOOKS OP THE JAINAS.
, r --- . - - .-.-- - j - - .... i ----- ... ' . . - "*"
believes Bll knowables as not different from his knowledge, and
thinks every object as a manifestation of one supreme soul. This
attitude ignores the difference between soul and non-soul.
u \*\\\
103. Thus the man of perverse intellect mistakes other
substances for one's self, and also mistakes the self for the
non-self owing to his perverse thoughts.
Commentary.
This sums up the previous Gathas. A wrong-believer maintains
himself as the doer of non-self modifications, and quite forgets the
truth that the soul cannot be the doer of non-soul. His knowledge
is deluded and muddled like that of a sot. A drunkard forgets real
facts, and mistakes one thing for another. A wrong-believer is
therefore pitied by all wise men. He has quite forgotten his pure
nature which is full of real happiness and seeks pleasure in differ-
ent worldly engagements where he is at last disappointed and
pained. Thus he binds strong Karmas which cause his wanderings
in different conditions of existences.
93 sir gnmft ^ jfrf? ss^re n * ** i)
ftrorftft*
104. That soul is described by the Knowers of Reality
as the doer (of its false notions) on account of this (i.e.,
wrong belief, etc). He, who realises this, renounces all
wrong notions of becoming (their) doer.
Commentary.
The Great Saints who know the Truth have declared all those
thoughts to be wrong and misleading which identify the activities
SAMAYASARA. 5
of non-self with those of the self. He, who understands this point
of view properly, abandons these false notions which made him
hitherto think that he is the doer of anger, and other impure
thoughts. He becomes a right believer and then recognises the
pure, peaceful and happy nature of his soul to be his own without
any paint of passions and vibrations. He realises himself to be a
perfect soul, as a group of inseparable pure attributes,
wnft * qfawrrnftf fti%i% M o st u
TOTrOT
n ?* n
105. It is from the practical standpoint that the soul
produces pitcher, cloth, chariot (and other) things, senses,
and Karmas and quasi-Karmas of various kinds in this world,
Commentary.
Really all the modifications of matter are caused by matter
only. The thought-activity or conscious-activity of mundane souls
becomes an auxiliary cause of them. Therefore it is from the prac-
tical standpoint that souls are said to be the causes of Karmas, etc.,
etc. It is wrong to say that the soul is or can be in its true nature
the cause of any modifications, excepting its own.
u
l!o^ n
106. And if that (soul) produces the non-self substances
in reality, (then) it becomes one with them. Because (it
is) not one with them, therefore the soul is not the doer of
them.
Commentary,
Thought-activities of mundane souls may be said to be the
auxiliary cause of Karmic modifications etc., but we cannot say
that the soul is the root cause of these. If this were the case, then
the soul would be transformed into non-soul. As this is not possible,
the soul cannot be the real producer of them.
66 THE SACRED BOOKS OF THE JAINAS.
afn s ^rft ^TIJ n
rrm?renf?r ^rrr II ?*s n
107. The soul does not make the pitcher, nor cloth,
nor the other things ; soul's vibratory activity (of mind,
body and speech) and conscious attention are the producers
(of them) , and that soul is the doer of that Vibration and
Attention.
Commentary.
The author here points out that the soul is neither the root cause
of material modifications nor an auxiliary cause of them, if con-
sidered from real standpoint. Mundane souls have got vibratory
activities due to actions of mind, body"and speech ; and passionate
corscious thought-activities owing to operation of body making
and deluding Karmas. These vibrations and impure thoughts only
become by themselves auxiliary causes for transformation of clay in-
to pot, threads into cloth, wood into chair, etc., and for sense- activi-
ties, formations of physical body, and bondage of Karmic molecules*
These vibrations and impure thoughts are, from the practical stand-
point, said to belong to souls. But if one sees from the pure real
standpoint, one will find no soul affected by vibrations or passions.
If the souls themselves become auxiliary causes for material modi-
fications, the pure souls will also be subjected to this. But it is not
so with pure souls. They have got no vibrations or passions. Thus
really the soul is neither the auxiliary cause, nor the root cause of
material modifications.
\
i&fe wfti w?i
*rt sm% *r info snft n ^ oc n
108. The soul does not cause the knowledge-obscuring
and other (Karmas) which are conditions of material Karmas.
He who knows (this) is the Knower.
SAMAYASARA. 6T
Commentary.
The author says that the soul has the attribute of conscious-
ness and is therefore the knower only of its own or other's
modifications. He is not the doer of any sort of material modifica-
tions. Really he is neither the doer of anger, pride and other
impure thought-activities. In order to understand real nature of
soul, a right-believer must know and believe in the true nature of
soul, which is above all mundane conditions due to Karmic bondage.
Every soul in its essence is quite conscious, peaceful and happy.
The realisation of this truth is the cause of liberation.
H J f iff ^qr II ^ o 8.
109. Whatever thought-activity, good or bad, the soul
causes, certainly that (soul) (is) the doer of that (thought-
activity.) That (thought-activity) of that (soul) is the
(thought) Karma. And that soul (is) the enjoyer of that
(thought-activity) .
Commentary.
The soul can never be the root cause of material modifications.
Even when it is in wrong belief and wrong knowledge, it is the
doer of its own conscious thought^activity which is painted by
intense or mild passions. Thought-activity with intense passions is
called bad, while that with mild passions is said to be good.
In the same way it is the enjoyer of its own pleasing or painful
thought-activities. It cannot be the enjoyer of other sense-objects,
which are material. The soul is the cause of its own modifications
only. It cannot be said to cause material Karmas.
II U II
fo
\\
68 THE SACRED BOOKS OF THE JAINAS.
110. Whatever attribute (is) in whatever substance,
that (attribute) certainly is not changed into another (attri-
bute of another) substance. That (attribute) not changing
into another, how can it cause to modify that other subs-
tance?
Commentary.
Each substance is quite separate from another, and so all the
attributes of a substance are separate from those of another sub-
stance. The common quality of individuality (agurulaghu) in-
herent in each substance prevents this change from one attribute
or substance into another attribute or substance. Thus soul cannot
modify matter, nor can matter modify the soul. All modifications
of BOU! belong to soul's own attributes; while those of matter to
matter only.
They may be auxiliary causes for each other's modifications, so
long as souls are in bondage of material Karmas. But from the
real point of view, soul is neither the root nor the auxiliary cause
of material modification or of impure thought-activities.
in H ii
111. The soul does not cause nature of substance or
attribute in material Karmas ; not causing these two in that
(matter), how he (can be) the doer of that (Karma).
Commentary.
It is a well-established proposition that all actions are caused
by primary causes. Really actions are only modifications of the
substances, i. e. t of their attributes. The soul is a conscious and
immaterial substance, and therefore quite distinct from matter
which is a non-conscious and material substance. Neither matter
can be the cause of producing the soul or any modification in the
soul's attributes, nor can the soul be the cause of originating
matter or making any modification in its attributes. Therefore the
soul cannot become the prime doer of Karmic molecules or their
natures, nor of physical bodies, such as pots, clothes and other
SAMAYASARA.
material objects. This Gatha also refutes the theory that any im-
material, pure and all-knowing God has caused non-existing uni-
verse to have its existence. This universe with all its soul and
non-soul substances is from eternity ; because nothing is created
or destroyed ; only modifications are formed and dissolved,
n
112. But seeing the modification of Karmic bondage
by the (auxiliary) cause of (mundane) soul's thought-activity f
it is said from the practical point of view that Karmas have
been caused by the soul.
Commentary.
Soul in its purity is neither the primary nor the auxiliary cause
)f Karmic modifications. Mundane souls having wrong belief ,
tfrong knowledge and wrong conduct identify themselves with
ittachment and hatred towards worldly objects. Owing to these
;mpure thought-activities of such souls, Karmic molecules by their
)wn nature flow in and modify into bondage of Karmas, just as
water is transformed into vapour by the auxiliary cause of heat
from fire or sun. The modification of Karmic bondage is primarily
caused by Karmic material molecules themselves.
M n ^ n
frrmm SPPT^ whK: I
3ETfrrowiift ft^w u nm
113. The war conducted by the warriors is waged by
the king : so says the world. Similarly (it is said that)
knowledge-obscuring, etc., (Karmas) are caused by the soul
from the practical standpoint.
Commentary.
Here the author gives an example from worldly parlance. An
rmy of a king, who is not present in the field , is engaged in fight-
70 THE SACRED BOOKS OP THE JAINAS.
ing. People say that the king is fighting. Really speaking it is
wrong ; only his men are fighting. Similarly material Karmas are
modified by matter only. As soul has association with matter, so
it is called the causer of Karmic bondage only from the practical
point of view.
u * * $ n
if rfpr ^r I
*TT?*TT s^prsraM 1 SWITCH* lapwjt H W* \\
114. The soul produces, causes, binds, causes to modify
and assimilate Karmic matter. (This) is (so), speaking from
the practical standpoint.
Commentary.
All modifications of Karmic bondage affect the spatial units of
the soul, without the soul being the primary cause ; therefore the
practical standpoint ascribes all these material activities to the soul.
A right-believer understands this fact clearly.
tun
: I
\\ m 1 1
115. As the King, from the practical standpoint, is
said to be the producer of 'Vices and Virtues' (in the subjects.
So the soul, from the practical standpoint, is said to be the
producer of the modifications of matter (i.e., merit and de-
merit).
Commentary.
If a foreigner visits a country, and finds the people honest,
gentle and contented, he speaks well of the King, and if he finds
them dishonest, bad and distressed, he ascribes their condition to
the King. Similarly the soul is called the binder of good -and bad
Karmas from the practical standpoint. Just as a ruler is the
auxiliary cause of good or bad Government and administration ;
SAMAYASARA. 71
so a mundane soul is the auxiliary cause of bondage of meritorious
or demeritorious Karmas.
s^i n n * it
in^ II
116. Generally four causes have been said to be the
And they should be known to
be wrojagJbglie^vQwlessn passions andjfoujr^yibratory
activity.
Commentary.
Really speaking, soul is not even the auxiliary cause of bondage.
The wrong belief, etc., which modify the soul's consciou mess ire
really the fruition, the resultant, of material Karmas called wrong
belief, error-feeding and other kinds of passions and body-making
Karmas, and the like. When a white-cloth has been dyed red, the
whole and every thread of it produces the effect of redness ; similar-
ly the thought-activity of soul being painted by different classes of
deluding Karma, etc., may be said to produce the effect of these
deluding Karmas. A wise man will never take redness as belonging
to and an inherent attribute of the white cotton cloth, so a right-
thinker understands wrong belief etc., not as belonging to pure soul
but only as an effect of the intense or mild fruition-force of Karmii
molecules bound with the soul. These effects are thus reallj
material, and they, and not the pure soul, are the auxiliary causes oi
Karmic bondage.
f m wirer
"MtVJll
: I
117. And again of these (four), thirteen divisions have
been described : from delusion up to the~end of the (spiritual
Ktage of) vibrating perfect soul.
72 THE SACRED BOOKS OF THE JAINAS.
Commentary.
These 13 divisions are the spiritual stages, called Gunasthana-
one, two, three, or all four of the above bondage-causing-influences
are at work in the above stages of the spiritual development of the
soul.
All four are at work in the first, and the third stages ; Mithyfitva
drops out, and Avirata-Kashfiya- Yoga only appear in the 2nd, 4th,
and 5th stages ; in the 6th, 7th, 8th, 9th and 10th stages Avirata
also is subiued, and Kash&ya and Yoga only remain ; and in the llth,
12th and 13th stages, Yoga only shows itself. The soul's vibrations
caused by the operation of body-making Karma only determine the
kind and quantity of the molecules of the Karmas bound, while the
degree of passions determines the duration and intensity of fruition.
The operation of Karmas 13 the cause of fresh bondage ; not the
nature of the soul. This operation is nothing but the effect of
matter. Matter attracts matter. Thus matter only is the auxiliary
cause for modification of fresh Karmic molecules into any kinds of
Karmic bondage.
u n * u
KT? ^rq- ^ ac*i ^srrriTT IIH^ n
118. From the real standpoint these (are) unconscious
(i.e., non-soul), because (they are) produced by the operation
of material Karmas. Though they cause the Karmas, the
soul (is) never the enjoyer of them (from the real stand-
point).
Commentary.
Liberation is the realisation of the soul's pure nature. The
pure and real nature of soul is to modify into its own pure attri-
butes and to enjoy its own true and independent happiness. It has
no passion, no attachment to the non-self; it cannot be said to
enjoy worldly pleasures which are dependent upon external objects
and are brought about by the operation of material Karmas. A
right-believing layman, leading a family life, may be taken to enjoy
worldly pleasures ; but he does not identify his soul with such
teeming sweetness. The real point of view sees a mundane soul
SAMAYASARA.
also as a pure soul. It sees every substance as separate from the
other.
3<gr ^r fsf ^Frrr in u n
H
119. Because these spiritual stages, (the real) cause*
(of bondage), bind Karmas, therefore the soul (is) not the
doer (of them really) ; but the spiritual stages cause the
Karmas,
Commentary.
In reality the soul is free from thought-activities which Causd
bondage of Karmas. The thirteen spiritual stages due to the effect
of deluding and body-making Karmas are the chief causes for
taking in and binding new Karmic matter. When hot water burns a
person's hand, it is said that hot water has burnt him. But really
speaking it is the heat of fire which has burnt him, not the water
which is by nature cold. Similarly from the practical standpoint,
it is said that mundane soul binds Karmic molecules ; but really it
is impurity of Karmas in operation which cause the bondage of
Karmas. Soul by its nature is neither doer of impure thought-
activities nor of bondage of Karmas, It should be noted that in
Tattvarth Sfltra Shri UmaswSmi has named five kinds of thought
pertaining to soul in the first verse of the second chapter. Of them
only operative thought activity is said to be an auxiliary cause of
fresh bondage. Subsidential, destructive-subsidential and destruc-
tive thought-activities are all soul's own qualities produced by the
removal of the effect of Karmas. The natural thought-activity of
soulness (Jivatva) is also soul's own nature.
u n u
j5
U
74 THE SACRED BOOKS OF THE JAINAS.
120. As the conscious attentiveness of the soul (is)
not other than itself ; so, if anger also be not other than
the soul, then there would result the oneness of soul and of
non-soul.
Commentary.
The causes of bondage are distinct from the soul. Anger has
been mentioned here only as an example. Consciousness is soul's
own nature which can never be taken away from it. In whatever
condition of life the soul may happen to be, it always has conscious-
ness everywhere. Owing to the operation of knowledge-obscuring
and conation-obscuring Karmas, its knowledge may be dimmed, and
its consciousness may be very feebly exhibited. Anger is not the
nature of soul. It is the effect of the anger-passion Karma. It is,
therefore, material. If one believes anger to be the nature of soul
like consciousness, then it will mean that anger is the nature of
soul and must be found in the soul at all times and in all conditions.
We know that pure souls do not have it ; even the sages, saints, and
Arhantas have a peacefulness undisturbable by anger. Moreover,
ordinary people also do not have anger always. It is present in
consciousness only as long as there is the operation of anger Karma
which is material. If anger be taken to be the nature of soul, then
soul and non-soul will become one, and there will be a wrong iden-
tity of two different substances, which is impossible,
SCR: sTOrewfreqri'j; n t^ni
121. Thus in this world whatever is soul, that itself
in reality (will become) the non-soul. This impossibility
(would result) by identifying(withsoul) the causes of physical
and Karmic (bondage).
Commentary.
Like anger, if other causes of bondage, be taken to be the sours
own nature, it would lead to a denial of the existence of pure soul,
These impurities only will everywhere be predominant and we
could not then postulate a peaceful, happy and conscious soul ; nor
SAMAYASARA. 75
realize real peacefulness and happiness. But this is wrong. Sou!
can never become non-soul.
in RR n
: IF*:
nra*n<VT
122. And if (you consider that) anger is one thing (&)
the conscious *(soul) full of attention (is really) (quite) an-
other (thing) ; then like anger, the (other) causes (of bond-
age), the Karmic and quasi-Karmic (matter) also (should be
taken to be) other (than the soul).
Commentary.
If one cannot believe anger to be the natural quality of soul,
then one should be convinced also of all the impurities in the
thirteen stages along with Karmic and quasi-Karmic matter to be
quite distinct from pure soul. Really this is the case from the pure
real point of view. Every mundane soul should be considered by
this view to be a pure soul, devoid of any activity of a material
nature.
of A m w OT *u tri qftqirft vttrafrir i
u \* u
n
123. If Karmic matter is not itself bound in the soul r
is not itself transformed into Karmic modifications (of 8
kinds) ; then that (Karmic matter) would become (a sub-
stance) incapable of modification.
Commentary.
It is the nature of every substance to modify itself into differ-
ent forms. If it be supposed that matter remains unmodified, there
can be no bondage of Karmas with the soul. Pure souls do not
possess the activity of binding Karmas. Impure souls, though
76 THE SACRED BOOKS OF THE JAINAS.
showing impure thought-activities, yet would never desire to be
bound up with bad Karmas. If they wish to bind good Karmas,
they cannot forcibly transform matter into Karmas, if it does not
possess the capacity of modifications. When any substance by its
own nature modifies itself into various forms, then only can other
things by way of external stimulus act as auxiliary causes. If
matter has not got the capacity of transformation, it can never be
transformed by any one. Thus the proposition that matter is incap-
able of modification cannot be maintained.
wftowAfo
^rcnraft srrti \w it
' srerarft ^rn^^srrt ^T n nv u
124. And (in case of) molecules of Karmic matter not
transforming themselves with Karmic forms (of 8 kinds),
there would result the non-existence of the cycle of mundane
existence ; or the philosophy of Sankhya (would be estab-
lished).
Commentary.
If Karmic matter be taken to have no capacity of modification
Into forms of 8 kinds of Karmas binding the soul, then the soul
must remain quite pure ; and there will be an end to the cycle of
existences, and the doctrine of the SSnkhya philosophy that all
souls are pure and inactive will be established. But this is not
true. If souls had not been impure and involved in suffering-, no
religious system would have been needed to preach the doctrine of
soul advancement. Thus without maintaining the doctrine of the
capacity of modification in matter, it would be impossible to find an
explanation for world phenomena. If there is no change, there is
no world, There would then be a cessation of all activity. But
this is quite contrary to our positive experience and knowledge.
u
niwft u
SAMAYASARA. 77
126. (If) soul causes Karmic matter (to transform)
with Karmic forms (of 8 kinds), how then can the conscious
(soul) cause transformation in them, (when) they by them-
selves are incapable of modification.
Commentary.
If any one were to say that matter in itself is not possessed of
the attribute of modification, and that it is only the soul which
affects matter and transforms it into Karmic bondage, he would be
in error. No agency can transform a thing which does not possess
the capacity of transforming itself into its own possible forms.
Gold has got the capacity of modifying itself into different forms
such as bracelets, ear-rings, gold wire, gold leaf etc., and the gold-
smith's thought- activity and his hands and implements become the
auxiliary causes bringing about various changes in its form.
Gold has not the capacity of being transformed into iron, and there-
fore it is impossible to so transform it. From the real view-point,
it is the substance itself which modifies itself into its own possible
forms. Other substances act as auxiliary causes only. An auxili-
ary cause cannot transform a substance into its own forms without
that substance having the capacity of self-modification. Therefore
a soul by itself cannot bind Karmas. It is owing to the bondage-
causes of wrong- belief etc., that Karmic matter itself becomes
modified into Karmas.
H
u
126. If this thy soul neither itself is bound by Karmas,
nor itself is transformed (modified) into anger, etc., (impure
conscious thought-activities), then it (soul) becomes incap-
able of modification.
Ccmmentary.
According to the dictum of Tirthankaras every substance, soul
Or non-soul, has got the capacity of modification. If one takes the
one-sided view that the soul has neither such impure thought-
activities as anger etc., nor is it bound by Karmas, then the soul
78 THE SACRED BOOKS OP THE JAINAS.
also will have to be held as incapable of modification. Jainism
refutes this view and says that although operation of Karmas
causes the conscious thought-activity of soul to be transformed into
anger etc., yet the primary cause of conscious transformation is
the capacity of the soul only.
n * RVS n
127. If the soul were not to modify itself into anger
etc., thought-activity, there would result the non-existence
of the mundane cycle of existences or the Sankha doctrine
(would be established).
Commentary,
If the nature of modification is held to be not appertaining to
the soul substance, it would follow that the soul remains always
as it is, without any change whatsoever, whether pure or impure.
And if that were so, the soul will neither take birth in different
bodies, nor will there be any necessity of addressing it on the doc-
trine of religion. There will then be no need for liberation. And
then the one-sided Sankhya doctrine, that the soul is inactive and
incapable of modification into different thought-activities, will
follow as a logical conclusion. Tirthankars have however declared
that each substance is possessed of the attribute of modification.
If the soul were held to be incapable of modification it would follow
that the soul is also incapable of enjoying its own inherent, ever-
lasting bliss of perfect knowledge and complete power.
u * HS n
n
128. (If) the Karmic matter of anger causes modifica-
tion of soul into anger thought activity, (then) how (the
Karmic matter) causes to transform into anger the soul
which by itself (is) incapable of modification ?
SAMAYASARA. 79
Commentary.
The position that it is material Karma only which forcibly
changes the thought-activity of the soul into anger, pride etc., is
also untenable. One substance cannot compel another substance
to act in a manner which is contrary to its inherent nature. If gold
had not the capacity of being melted, no fire could have melted it,
The gold melts because it possesses the nature of melting ; the heat
which melts it is only an auxiliary cause. If any one desired to
transform space into soul or matter, it would be impossible to do so,
because space does not possess the capacity of being changed into
another substance. One substance becomes only an auxiliary cause
for change in another substance into its own possible modifications.
The primary cause in its change is the substance itself. Soul by itself
is transformed into impure thought-activities; the operation of mate-
rial Karmas is an auxiliary cause. This we say from impure-real
point of view. From the pure real point of view soul modifies into
its natural and pure forms only.
WRTr*TT ^TT ^pspfTWr W T fl^T
sfW ^rrwmfrr (WTT u
129. That the soul itself is transformed into anger
thought-activity, (if) this (is) thy wisdom, (then) it will be
wrong (that) the Karmic matter of anger causes the modifi-
cation of the soul into anger.
Commentary.
The pure soul can only have modifications in itself, retaining
its purity all the while, and having no contact of any sort with any
material substance. It is the operation of the anger-Karma,
already bound by the mundane and impure soul unto itself, which
brings about the anger thought-activity. It is wrong to say that
pure soul by itself is transformed into anger thought-activity.
80 THE SACRED BOOKS OF THE JAINAS.
n u* ll
130. Being affected by anger (Karma) the soul itself
{becomes) anger ; being affected by pride (Karma), (it be-
comes) pride ; indulging in deceit (it becomes) deceit, and in
greed, it becomes greed.
Commentary.
A bar of iron when heated becomes red ; and a transparent
crystal being placed on a red, blue, or green surface looks red, blue
or green. Similarly the soul transforms its thought-activity into
anger, pride, deceit, greed or other impure thought-activities when
effected by the operation of anger, pride, deceit, greed, or other
Karmas bound up with the soul.
Pfft u
131. The knowers of reality call him the possession-
less ascetic, who. giving up worldly possessions, realises the
pure soul, full of conscious attentiveness.
Commentary.
The saint, whose strong passions are subsided and who has got
such a mild operation of perfect-conduct-preventing passions that
they cannot disturb the pure thought- activity of self-realisation, is
free from all attachment, and fully realises his own pure conscious-
ness.
*rrf q^ns^nnpn RRI u m n
\\
SAMAYASARA. 81
The knowers of reality call him a saint, a con-
queror of delusion, who has got rid of deluded thought*
activity, and who realises the soul possessed of its inherent
perfect knowledge.
Commentary.
The previous Gdthi refers to saints below the llth stage of
subsidential ladder ; while this refers to those in the llth spiritual
stage of subsided delusion. Here no passions operate and modifica-
tion of consciousness of the saint is directed quite undisturbed to
his own pure self-realisation. Just as an iron rod which was red-
hot with fire becomes cool on removal of heat, so the soul on
removal of operation of passion Karmas becomes peaceful, passion-
less and self-absorbed
u \\\ u
133. The knowers of reality call him as detached
from the company of meritorious deeds, who after having
given up meritorious thought-activities realises the pure soul
full of conscious attentiveness.
Commentary.
This Gfithfi refers generally to all who have diverted their
thoughts even from all good actions of worship, study, prayer, etc.,
and have modified their thoughts exclusively to realisation of pure
self. A right-believing person with good thought paint can res-
train his mind to pure concentration. JSe is thw the enjoyer of
his own pure conscious modification.
*ft fto aw
H
82 THE SACRED BOOKS OF THE JAINAS.
134. Whatever thought-activity the soul causes, it
becomes the doer of that thought-activity. That (thought-
activity is) full of (right) knowledge in a soul with (right)
knowledge (and is) full of wrong knowledge in one with per-
verse knowledge.
Commentary.
Soul being a substance is subject to constant modifications.
He who has subdued wrong belief and error-feeding passions has
been freed from the effects of wrong knowledge. Then all his
conscious thought-activities are right and he always modifies into
right thoughts. He who is under operation of wrong belief and
error-feeding passions has perverse knowledge, and all his thought-
activities will be wrongly directed, away from the path of Libera-
tion.
11 W n
135. The thought-activity of the perverse soul (is)
full of wrong knowledge, by that it binds Karmas ; while in
the soul with right knowledge, (it) is full of right knowledge
and therefore it does not bind Karmas.
Commentary.
The author here chiefly refers to that bondage which is the
cause of an infinite cycle of mundane existences, and not merely to
a mild bondage in a right-believer who must cast off all his Karmas
one day, even if he will be going on binding them according to rules
of bondage in spiritual stages. Thus a wrong-believer identifies
himself with non-self modifications and maintaining his soul as
angry, proud, deceitful, greedy and with other impure thought-
activities binds strong Karmas ; while a right-believer who is fully
convinced of the true nature of soul, as quite equal to the status of a
liberated soul, and without any passions and vibrations, and who
has found his goal of self-realisation, does not bind such Karmas.
He is really on the path to liberation and is gradually freeing him-
self from Karmic bondage.
SAMAYASARA. 8$
u
n
136. As thought-activity of right knowledge only pro-
ceeds from a substance with right knowledge, therefore in a
right-knower all the thought-activities are of right-know-
ledge.
Commentary.
All actions are caused according to their primary causes. AH
impurities of wrong belief and error-feeding passions have been
cast away from the soul of a right-believer. Therefore all his
conscious thought modifications must be right. Even a layman
with right belief engaged in worldly occupations is never attacked
by perverse thought-activity. All his actions are directed to right
path. He does worldly actions under the operation of passions, but
knows that they are not the actions of his soul.
\
137. As from a substance with wrong knowledge,
thought-activity of wrong knowledge only is produced ;
therefore in a perverse soul (all) the thought-activities (are)
of wrong knowledge.
Commentary.
A person, whose consciousness is dimmed by wrong belief and
wrong knowledge, is subjected to modifications of his thought-
activity according to wrong belief and wrong knowledge. He can*
not have right thoughts.
u
84 THE SACRED BOOKS OP THE JAINAS,
rf ft* r
tier tffft u
II ^Jc u
II * H H
138-139. As from a golden material, ear-rings and
similar things are made, and from an iron matter only
bracelets, etc., (of iron) are produced. Similarly in the per-
verse soul, many kinds of thought-activities full of wrong
knowledge are produced and in the soul with (right) know-
ledge, all the thought-activities are full of (right) know-
ledge.
Commentary.
All actions are dependent upon their primary causes. Articles
made from gold cannot be other than gold, while those of iron can-
not be transformed into any other matter than iron. Similarly all
thought-activities of a right-believer are right, while those of a
wrong-believer are wrong. Even austerities and good charitable
actions and calmness of mind in a wrong believer are not in the
right directions. His aim is not to get liberation from Karmic
bondage and to attain infinite bliss natural to the soul, but to
acquire different objects of sense enjoyments, and worldly fame here
or hereafter. In the same way, a layman with right belief may
perform duties of a ruler, lead armies, earn money by trade, engage
in arts, agriculture and other industries, and yet his thought-
Activities cannot be called v/rong, because they are based upon right
belief of his own true self and he knows that his layman duties are
due to operation of passion and other Karmas which he knows to be
his enemies. He must have just cause for all his worldly pursuits ;
therefore his all thought-forms are right.
i nfrmi t *o
SAMAYASARA. 85
If
u t * t n
sir sfiwug 1 a
wni m u
R^ i
II ^vo n
n I
II
n
140-141-142. In souls, the belief in wrong princi-
ples (i.e., principles as they are not) (is due) to operation of
wrong-belief (deluding karma) ; and vowlessness in souls (is
due) to the operation of right-conduct-deluding (Karnia),
And in souls, the wrong knowledge of the principles (is due)
to operation of knowledge-obscuring (Karma) ; and the pas-
sion-tossed thought-activity of the soul (is due) to the opera-
tion of passion (Karma). And the impulse of activity of the
soul, which (is) good and pursuable, or bad and abandonable,
should be known to be due to rise of soul-vibrations (caused
by operation of body-sub-class of body-making Karma).
Commentary.
Thought-activities, which cause bondage of new Karmas, are
not real and natural activities of souls. All the four kinds of
activities of wrong belief, wrong knowledge, vowlessness and soul-
vibrations through motions of mind, body and speech are due to
operation of material Karmic bondage. Although souls are primary
causes of conscious thought-activities, yet the darkness of wrong
belief etc., appearing in consciousness is not due to primary cause of
souls, but it is the effect or fruition, strong or mild, of the Karmic
molecules themselves. As has been explained in Gathas 116-119,
this darkness of Karmas is really the cause of the eight kinds of
86 THE SACRED BOOKS OF THE JAIN AS.
fresh Karmic bondage, From practical point of view only, it is said
that primary cause of these impure activities is soul and operation
of Karmas is an auxiliary cause.
ii \* it
II
143. Owing to the (auxiliary) cause (of thought-acti-
vity) that which (is) in the form of Karmic molecules is modi-
fied into eight kinds of knowledge-obscuring and other
Karmas.
Commentary.
The impure thought-activities already stated are the auxiliary
causes only of the bondage of 8 kinds of Karmic classes and of thmr
sub-classes. Primary cause of Karmas are the Karmic molecules
themselves of which this universe is full and which have got the
capacity of being attracted by soul's vibrations and transforming
themselves Into Karmas with various kinds of strong or mild frui-
tion, Wh<m they are biund, their bondage is dependent also for
long or short duration on the intensity or mildness of passions.
They themselves operate on maturity in their due time and then
shed off.
fira'wgpra *ff w \
u * * * n
144. Certainly, when matter in the form of Karmic
molecules binds the soul, then only the soul becomes the
cause of its modified thought-activity.
Commentary.
The transformation of Karmic molecules into Karmas and the
auxiliary cause of this bondage process i.e. the impure thought^
activity of soul work simultaneously. Such being the fact of
SAMAYASARA. 87
Karmic bondage, a wrong-believing person takes that impure
thought activity to be his own action. He identifies himself wLh
that which is really an effect of Karmas. Thus owing to wrong
belief he does not know the true fact. A right believer free from
the effectsof_wrong-beHftt K arma but modij^j^ injother i m pure
thougKt^activities due to partial vow, or total vow, or perfect right
conduct, prevents passions and minor passions, knows
really is noFthe doer of them. They are not his own pure conscious
activities. His nature is to know only, and not to be vowless, or
passionful. Had there not been operation of passions, his soul's
conscious-activity would not have been subjected to such impure
modifications. Therefore a right knower does not bind Karmas
leading to long cycles of births and rebirths. He binds such weak
Karmas which will not hinder the-progress of soul -advancement.
I srfa Tmrf^miw n
145. And if attachment and ether thought-activities
are produced in the soul (by its working) along with Karmic
matter (i. e. by both soul and matter being primary causes) ;
then oul and Karmic matter both would become attachment,
etc.
Commentary.
Soul and matter jointly cannot be the primary cause of impure-
thought activities of soul, for in that case Karmic matter will
also become conscious. This is impossible. The primary cause of
thought-activities is the soul itself, Karmic matter is the auxiliary
cause. This statement is here made from the impure real point of
view. From real point of view soul is not the primary cause of any
impurity at all.
n
5 VKuii*r
n
THE SACRED BOOKS OP THE JAINAS.
146. If attachment etc., is produced in the soul by
itself, then without the operation of Karmas being auxiliary
causes, thought-activity (of impure kind will be produced) in
a (pure) soul.
Commentary.
Attachment and other impure thought-activities never appear
in pure souls. Therefore a soul cannot have them without the
influence of deluding Karmas in operation as an important auxiliary
cause.
3
n w H
147. If the modification into Karmas (of 8 kinds) is
(produced) by itself in Karmic matter ; then there would be
modification into (tf) Karmas without the (impure) thought-
activity of the soul being the cause.
Commentary.
The soul cannot have impure thought-activity without the
auxiliary cause of the operation of material Karmas. Karmic mole-
cules also cannot take the forms of 8 kinds of bondage without the
auxiliary cause of soul's impure thought-activity. Impure soul and
matter both are auxiliary causes of modification of each other,
TO 35
*&* TO
II
148. In the soul, the Karmas are bound or $,re attach-
ed ; this is said from practical standpoint. But from the pure
(real) standpoint, the Karmas are neither bound nor attached
to the soul.
Commentary.
The statement that impure thought-activity is due to the soul
Itself as the primary cause and that the bondage of Karma in souls
SAMAYASARA. 89
is due to matter as the primary cause, is made from the impure
view-point. From the pure real point of view there is neither
bondage nor touch of any Karma with the soul. Viewing from the
pure real standpoint, every soul is quite pure without any connec-
tion with matter at all. It is the doer of its own pure modification
of pure consciousness, peace and happiness.
n *tf s. ti
149. The Karmas are bound (or) not bound to the
soul ; know this certainly from the different points of view.
But whatever is said after putting aside the points of view,
that is the pure soul itself,
Commentary.
Points of view are only ways of knowing different aspects of
a substance. Practical standpoint looks at the soul as bound with
Karmas, whibe the rtal standpoint looks at it as unbound and pure.
When, independently of all aspects, one is fixed up in the meditation
of his own soul's true nature, and experiences peace and happiness,
then there is no wavering thought about any aspect of purity or
impurity. The combination of right belief, right knowledge and
right conduct is the only true path of self-absorption ; when there
is no thinking, when the mind itself is in equilibrium, what to say
of body and speech, The points of view are only helpful in knowing
the truth. When Truth is realised, no wavering thoughts remain,
and the soul is absorbed in itself ..
m 5 igmiTO fltaf fc ftfeft qqq^w^^taftii * it o n
* g TOV w ac mmmi: n w* u
150. Whatever is said from the two stand-points (real
and practical) is merely what the Self-absorbed Soul knows
90 THE SACRED BOOKS OF THE JAINAS.
as such. Being detached from the different stand-points,
the Soul adopts no particular stand- point whatsoever.
Commentary.
The different view points are necessary and useful in discourse
or exposition of Truth. The Truth itself, the ever-self-absorbed
Soul is obviously above all standpoints.
$ ftfir
cnrarcrrft n t xt it
161. That which is said to be above the different
Stand-points, (and which) alone deserves the name of this
right belief and knowledge is the Samayasara, (the pure Soul
the Essential Soul, or the soul in its essence).
Commentary,
Samayasdra is the pure soul in its essence. A right believer
himself becomes the soul in Essence, when he is absorbed in his own
soul which is full of all its pure attributes, conation, knowledge,
belief, peace, power, happiness, etc. It is the association of Karmic
bondage which brings about the impure modifications of soul.
Really, the soul is above all these impurities. It is all pure, peace-
ful and happy and modifier of its own pure.thought-activities. One
who meditates upon this again and again acquires self-absorption,
which is Samayasfira.
CHAPI^R IV.
Demerit and Merit.- (Puny a Papa.)
u
*ll
152. Know bad Karmas (to be) demerit and good
karmas (to be) merit. How can that be meritorious which
causes (the soul) to wander in the cycle of existences,
SAMAYASARA. 91
Commentary.
Non-self, whether merit or demerit, is not conducive to the
freedom of the Soul. People generally love merit and hate demerit,
because the latter brings pain and the former pleasure. Really
pleasure also is not beneficial, because a mundane soul indulging in
sense-pleasures remains aloof from the path of spiritual purity.
Every gratification of sense-pleasure creates desire for further
gratification. For obtaining such gratification one has to employ
means, which may be fair or foul, and he inevitably binds bad karmas.
He goes on sinking deeper and deeper in the mire and his chances
of extricating himself become lesser and lesser. A wise man
should wean himself away from both merit and demerit, and concen-
trate all attention to contemplation of the pure soul. From the
practical point of view, people prefer merit to demerit, and there-
fore engage them selves in such acts and thoughts as bring in merit
for the following reasons.
(1) Cause of bondage of each is different ; good thoughts bring
merit, and bad thoughts demerit.
(2) Nature of each is different. Good karmas are pleasure-
bearing feeling-karma, high family, good body-making, good age
karma classes, while bad karmas are pain-bearing feeling-karma,
low family, bad body-making, bad age-karma and the four destruc-
tive karmas, knowledge obscuring conation-obscuring, delusion,
and obstructive karmas.
(3) Fruition of each is different. Merit results in pleasure and
demerit in pain.
(4) The result in each i 5 different Merit leads on to the path
of liberation, and demerit to the path of bondage.
From the real point of view however both merit and demerit
lead the soul further into the vortex of transmigration because :
(1) Both are caused by impure passionate thought-activity of
soul, (2) both have got material karmic nature ; (3) fruition of both
is harmful to real happiness of soul, and (4) both lead towards the
path of bondage.
A wise right believer should therefore see that merit and de-
merit both are derogatory to the path of liberation, and true peace
and happiness. Thus he should have regard and liking only for
self-absorption, based on right belief, right knowledge and right
conduct of soul in its own true nature, as the true path of liberation.
Although in the lower spiritual stages, where long-continued self-
absorption is not possible, one is oblige^ to take resort to good deeds,
such as, worship of Arhats and saints, devotion to and services o't
82 THE SACRED BOOKS OF THE JAINAS.
jthe A chary as, charity, and study of scriptures, in order to keep
laway Pramada or lines of thoughts and deeds not beneficial for soul-
advancement. Such good deeds are performed with the object of
Belf -improvement and not for the gratification of sense desire.
There is however a constant effort for attaining the high status of
self-absorption.
ftpitf sfafl sprsTTTO ^ *rf
u * * \\
11
153. A gold fetter binds a person as much as an iron
one. Similarly good or bad deeds performed, whether good
or bad (both) bind the soul (with karmas).
Commentary.
Passionate thought-activity and soul-vibration cause bondage of
Karma, good or bad. Both are bondages, hindering the purity and
freedom of soul. Merit bondage is like fetters made of gold
and the demerit bondage like iron fetters.
fonirat ftfi^^Rit u m II
it ?H,V u
164. And therefore do not have either attachment or
association with (both of these) evil-disposed (karmas).
(Because) certainly by association and attachment with these
evil-disposed (karmas) independence shall be destroyed.
Commentary.
Good karmas also are obstacles to the higher and purer status
of soul purity. A right believer in the 4th stage of vowless right
belief, or in the 6th stage of partial vows, or in the 6th stage erf
imperfect vows, has to perform many good deeds of charity, devo-
tion, service, etc., but he does not believe these good deeds as real
causes of liberation. He knows them as causing bondage of merit
karma. He does not perform those good deeds for the sake
SAMAYASARA, 98
of merit ; but only owing to his inability to strictly and continuous*
ly follow the high and difficult path of pure thought-activity and to
save himself from slipping into the dismal depths of evil-thoughts
and evil-deeds.
ww *fa**f rara 1 11 m u
f ft
u m u
mm *r* TWfOT ^r u u* II
155-156. As any one who-so-ever knowing a man
(to be) of bad character gives up association and attachment
with him. Similarly, from the real standpoint knowing the
nature of karmas (good or bad), to be harmful, those obsorb-
ed in their own nature refrain, and prohibit (others), from
association, (with such karmas).
Commentary.
A saint absorbed in the contemplation of his own pure nature,
has no concern with either good or bad deeds. He advises others
also to stick to the sure path of freedom, peace and happiness.
Even a person who has just begun to walk in the path of liberation
should believe so. He may take help from good deeds (as they are
useful in checking him from indulgence in evil) as long as he finds
himself unable to stick to self-realisation, but his belief that they
do not directly lead to libration, but perpetuate bondage, and thus
hinder liberation, remains unshaken.
u * *v$ it
94 THE SACRED BOOKS OF THE JAINAS.
167. The attached (soul) binds karmas ; The detached
soul liberates itself (from them). Such (is) the preaching of
the conqueror. Therefore do not indulge in karmas.
Commentary.
Emphasis is here laid upon the supreme self-discipline of avoid-
ance of all attachments, good or bad, The Bhakti marga, intense
attachment for saints, and Sadhus, Shasana and Shastra, would
certainly be meritorious leading to the higher regions of Bliss, but
would still perpetuate transmigration, and not bring about Libera-
tion. But one should not misunderstand the teaching. If one is
unable to fix his attention to contemplation of the pure self, he may
well follow the path of Virtue but he must strive all the while to
ascend the higher spiritual stages, by gradual but constant Soul-
advancement.
168- The highest substance, the pure soul, is certainly
the all-knowing wise saint. Absorbed in such self -contem-
plation, saints attain liberation.
Commentary.
The soul absorbed in self-realisation is the real saint. He who
is not so self-absorbed, but only follows the thirteen pointed
external conduct of a saint, namely the observance of the five great
vows, the 6 Samities, and the three Gupties, cannot be called a true
saint. He may be called a saint from the practical point of view.
A wrong believer with all the external conduct of a saint can in no
way be a saint. He is only in the first stage, that of wrong belief. The
self-absorbed soul of the all-knowing Arhat is really the Omniscient
and the perfect soul. His calm posture, his outward glory, his
worship by celestials, etc., do not make him an Arhat. The Arhat
is his own pure s^il only. Those who are fully convinced of this,
and try to realise their own soul-nature can be liberated, and not
those who have got even a touch of attachment for the non-soul ;
merit or demerit.
SAMAYASARA. 95
fifft HSWfC II * **. ||
rTTT
169. He, who performs austerities and observes vows,
without being absorbed (in his) highest Soul, (is) altogether
(engaged in) childish austerities and childish vows (taken
without right belief). So say the all-knowing.
Commentary.
The external disciplines of observing the thirteen kinds of con-
duct, and of engaging in austerities, are merely the auxiliary causes
to attainment of the stage of an Arhat. If there is neither belief,
nor knowledge, nor conduct, of self-absorption, all the austerities
of saints and all their vows, are wrong austerities and wrong vows.
The observance of external conduct, in the letter of the scriptures,
without right belief, is wrong conduct and cannot lead to liberation.
Such ascetics performing severe austerities and following the 13
pointed conduct may reach to the 9 Graiveyaka and become Aha-
mindras, yet they are wrong-believers throughout. Their mundane
births and deaths shall not cease.
T dtanft <TSF *5 ^ f stfar i
\\ * n
160. Observing the vows and resolutions, and perform-
ing the subsidiary vows and austerities, they are unknowing,
because they are away from (realization of) the highest Soul-
purity.
Commentary.
Our knowledge becomes right knowledge when we realize the
non-attached pure Self as the path of liberation. Observance of
external right conduct consisting of vows and austerities is an
auxiliary cause for such self-realization. Those who devotedly
follow the outward conduct only, and do not care for the realiza-
tion of the True and real self-nature, they will bind meritorious
96 THE SACRED BOOKS OF THE JAINAS.
Karmas which will in a way delay and obstruct the attainment of
liberation, instead of expediting and facilitating it.
ir a wwpita 5^oift^f% i
t J WlWJcn II t $ t H
^ n
II ?M II
181. Those who are beyond (realization of) the highest
soul, owing to wrong knowledge, long for meritorious deeds,
which (are) the causes of mundane wanderings. They do not
know the Path of liberation.
Commentary.
Persons with perverse knowledge wrongly take the outward
duties of saints, such as observation of complete vows and hard
' austerities, to be the path of liberation. Really all conduct involv-
ing activities of body, mind and speech in concern with other
objects are voluntarily done by saints with good thoughts of non-
injury, truth, chastity, etc. They are not the pure thought-activity,
They are causes of bondage of meritorious Karmas. Besides this,
those thoughts do not represent even the thought-activity which
must be found in saints in their lowest, viz., 6th and 7th stages,
because they are not purified by right belief. They being mixed
with operation of wrong belief, cause bondage of Karmas which a
wrong believer in the first stage is to bind. Their thought-paint is
good ; therefore, 4fey bind meritorious Karmas with deep fruition-
power and some demeritorious Karma with mild fruition-power. A
saint; practising austerities for thousands of years without gaining
true and real knowledge of self-realization can never be liberated :
while a right-believing saint if he is fixed in self-absorption even
for the period of an Antarmuhfirta can become Omniscient Con-
queror. Therefore even attachment to merit must be given up.
u
u
162- Belief in soul, etc. , (9 categories) (is) right belief;
the knowledge of them is right knowledge. The giving up
SAMAYASARA. 97
of attachment, etc., is right conduct. This certainly is the
way to liberation.
Commentary.
For the attainment of Liberation, it is essential that one should
have a clear, firm, and unshakeable belief in the nine categories,
viz., Soul, non-soul, merit, demerit, inflow, bondage, checking, shed-
ding and liberation (of Karmas) according to what has been preached
by the Conquerors. He should have a detailed and clear knowledge
of these from study of Jain scriptures compiled by great saints, and
then should follow right conduct after renouncing love and hatred
for all worldly objects including his own body. This is the prac-
tical path. To believe, and know and realize " that I am soul,
quite pure and perfect," and to be absorbed in this thought-activity
is the threefold path from real point of view. Thus he who under-
stands this path of liberation from both points of view, correctly
knows his soul and realizes it. He never longs for good deeds for
the sake of liberation.
TrffTT rat wfa in* Hi
163. The learned do not indulge in the practical
(path) giving up the real substance (i.e. the pure soul).
Because (only) in the saints who depend upon the highest
substance (i. e. pure soul), the destruction of Karmas takes
place.
Commentary.
Mere practical conduct without realization of the pure and real
nature of the soul, cannot be the cause of liberation, so the learned
do not neglect their own pure soul. When there is non-attachment
to all non-self and absorption in the own self, then that fire of con-
centration is kindled up which burns karmic matter and purifies
the soul.
n
THE SACRED BOOKS OP THE JAINAS.
lift
n * ^ u
^W i
H 1 4* II
u
n W II
164, 165 & 166. As the white character of cloth is
lost by being covered with a coating of dirt, so should the
right belief (characteristic of the soul) be known (to be)
obscured by the dirt of wrong belief. As the white character
[>f cloth is lost by being covered with a coating of dirt, so
should right knowledge be known (as) obscured by the dirt of
wrong knowledge. As the white character of cloth is lost by
being covered with a coating of dirt, so should certainly
right conduct be known (as) obscured by the passions.
Commentary.
Gathas 164 to 166 illustrate the condition of soul, which is
brought about by operation of Karmas, bound before. Cloth made
up of cotton threads is really white in its natural colour but owing
to its contact with mud, its whiteness is obscured, and it looks dirty.
But really the whiteness is not destroyed. The dirtness has come over
it as a mere coating only. Similarly right belief, right knowledge
and right conduct are the real and inseparable attributes of the soul.
Operation of wrong: belief, knowledge-obscuring: and passion-karmas
has obscured them. Removal of their operation will allow the
threefold nature of the soul to illumine purely and rightly.
u
SAMAYASARA. 99
\\
167. That (really) all-knowing, all-seeing, obscured
by the dust of its own Karmas, wandering in the cycle of
existence does not know all things, in all their aspects.
Commentary
The soul is really by nature all knowing and all seeing, all
peaceful and all-happy, and in no manner less than all the liberated
and perfect souls in the pure conditions* Its impure mundane con-
dition, however, has continuously been going on from beginningless
time in conjunction with bondage and operation of material Karmas
These Karmas obscure its true nature and pervert it in wrong belief
and knowledge, owing to which it neither knows its own soul cor-
rectly, nor the other soul and non-soul suo3tances. Its power of
discrimination has been totally marred by deluding Karmas just as
drunkenness makes one forget his own house. Under delusion, it
has often bound good Karmas also ; but they could not help it to
know its own reality. Therefore a right believer should not have
any attachment with Karmas, the enemies of soul, whether they
may be looking nice in form of merit, or ugly in form of demerit.
All deeds resulting in bondage of good or bad Karmas must be given
up. Only one's own nature should be firmly grasped for safety and
liberation.
ftafrflflft, miTSfi ii \
wnnrar <*mpft ft
ronmft dft ^^ in H n
: u ?^e u
100 THE SACRED BOOKS OF THE JAINAS.
168, 169 & 170. Right-belief-obscuring (Karma is)
wrong-belief. It is said by the Conquerors. By the opera-
tion of that (Karma) the soul (is) wrong-believer. Such
should be known. The obscuring of right knowledge is said
by the Conquerors to be wrong knowledge By its operation
the soul becomes of perverse knowledge. (It) should be
known. That which obscures right conduct is said to be
passion by the Conquerors. By the operation of that the soul
becomes of wrong conduct. It should be known.
Commentary.
Meritorious Karmas can never remove the obscurity which has
marred the soul's real qualities. Strong meritorious Karmas oper-
ate in a soul of celestial body in the last heaven of Sarvartha
Siddhi. There he cannot pass beyond the fourth spiritual stage and
has to remain confined in heaven for 33-rSagars, a period of innu-
merable years. In the human sphere Chakravartis have got oper*
ation of the strongest kind of merit Karmas. If any Chakravarti is
infatuated by them, his soql may go down even to the 7th hell.
The only helper to prevent plunging into the deep ocean of world is
true self-knowledge and self-realization. A seeker after independ-
ent peace and happiness must not have the slightest love for all the
good and bad activities of mind, speech and body which cause bond-
age of Karmas, He shoulcj consider both good and bad Karmas as
fetters which bind him and obstruct the unfoldment of his own
capacities. Both should be believed to be material $nd foreign to
his soul's nature. He should regard self -absorption only as the real
cause of happiness. He should become one with Samayasra, the
essence of soul, in order to himself become the perfect and pure
Samayas&ra.
SAMAYASARA. 101
CHAPTER V
Inflow of Karmas.
u w n
171. In the soul, wrong belief, vowlessness, passion,
and vibratory activity, living, and non-living, and (their)
very many varieties (are) not any other 'shut its own thought-
activities.
Commentary.
In practice, from the point of view of condition, a seeker after
Truth must know that he is responsible for his own destiny. His
soul has got the capacity of modification. He should endeavour to
Change his thoughts, from impurity to purity. Unless a person
believes that these defects are injurious to him, he would try to
remove them. Wrong-belief, etc., as Karmas are material while
wrong belief, etc., as impure thoughts of non-living soul are
living,
i% sftm ^mfmritvri^u u VVSR n
sfan Tmiqif^-m^T' n w n
172. They are the causes (of inflow) of karmic matter
of the knowledge-obscuring and other kinds. The soul is
also the cause of such thought activities as love, hatred,
Commentary.
The material Karmas previously bound by a soul, operate at
their maturity and fall off. If the soul's thought-activity is strong
enough not to be affected by their operation, they will fall off
without bringing inflow of fresh Karmas. If the soul's thought-
activity is not strong enough, it will be modified into its conscious
102 THE SACRED BOOKS OP THE JAINAS.
thought- activities according to the operation of Karmas. And thus
its thought-activities will be painted by wrong belief, passions, etc.,
which may be called love, hatred and delusion (Rga-Dvesha-Moha).
A seeker of Truth must improve his knowledge and will-power so
that he may not be affected by operation of Karmas, A wrong
believer by continuous study, by thinking of the nature of soul and
non-soul, devotion to pure soul, and by other pur3 activities, may
increase his soul power and clearness of his thought-activity so
much that the fruition-force of wrong belief and other Karmas, is
decreased. And by such continuous efforts, Karmas of wrong belief
and error-feeding passions are brought under subsidence at least
for an Antar-Muhfirta, and during such period he becomes a right
believer of a subsidential kind. If, after an Antar-Muhfirta, he ia
able to retain his belief, his belief becomes destructive subsidential
right belief. In that condition it is only the slightest form of
wrong-belief Karma called Samyaktva Prakriti, which operates and
affects the thought-activity of the soul ; while other Karmas such
as error-feeding passions, and wrong, and mixed belief Karma
when operative, fall off without in any way affecting the soul's
thought-activity. These operative Karmas without the correspond-
ing thought-activity of the soul cannot be the cause of the bringing
in of new karmic molecules.
u
tffttgift wRiflr *r nFiwwn* n to* n
173. But there is no inflow (or) bondage in a right
believing soul. There is the checking of inflow (in it.) Such
(right believer) being unbound by them (the new Karmas)
(merely) knows the existence of the previously bound
Karmas.
Commentary.
Eight belief begins from the 4th Spiritual stage. The soul so
long as it is there is incapable of bondage by the Karmas which are
peculiar to the lower stages. But it is capable of bondage by
Karmas operating in the higher stages. *
From 4th to the 14th stage, the soul is exempted from bondage
by 41, 51, 55, 61, 62, 98, 103, 119, 119, 119, 120 prakritis or sub-
divisions of the 8 Karmas, respectively.
SAMAYASARA. 103
There are 148 sub-divisions, but only 120 are capable of binding;
28 do not bind. Thus the 5 " bodies" include the 5 kinds of inter-
fusion. "Samghita," and the 5 kinds of binding "Bandhan," This
accounts for 10. There are 20 sub-divisions of colour, taste, smell,
and touch, but only 4 bind ; this accounts for 16. Out of the 3
kinds of right-belief-deluding Karma, only one binds- this
accounts for the remaining 2. These are the 28 (10+ 16+ 2) non-
binding sub-divisions of Karmas (vide Gommatsara, Karma kantfa
S. B. J. Vol. VI.).
A right believer brings about either the subsidence or destruc-
tion of the four error- feeding passions and wrong belief Karmas.
Right discrimination between soul and non-soul, worldly and
liberated conditions, real and false happiness, then arises in him.
His attention which before gaining right belief was directed to-
wards worldly gratifications has now turned towards attaining his
own true nature of freedom from non-soul. Previously bound
Karmas do not over-power him. He is sure to be liberated, before
long. Therefore bondage in a right believer is not taken into con*
sideration by the author.
ran
it
\\
174. Thought activity, such as love, hatred, proceed-
ing from the soul becomes the binder of Karmas (with it,
i.e., becomes the auxiliary cause of bondage). But (the soul)
free from love, etc., (is) free from bondage (and is) the
knower (only).
Commentary.
Love and hatred, etc., the impure thought-activities of a soul
caused by operation of wrong belief and error-feeding passions are
the chief auxiliary causes of bondage of Karmas, and bring about
long wanderings in the cycle of existences. A right believer, free
from such thoughts does not indulge in any non-soul thoughts, and
therefore he is not the binder of Karmas. He merely knows the
effects of operation and bondage of Karmas which may occur in his
progressive stages because of slight passions and soul- vibrations.
104 THE SACRED BOOKS OF THE JAINAS.
n *w n
176. As the ripe fruit, which has fallen down, cannot
be attached as fruit, again to (the old) stalk ; so in the
soul, karmic matter which has fallen off (after fruition), can
ifcever again (be bound, and) matured to operation.
Commentary.
The general rule is that whenever Karmas are matured and
become operative, they fall off at once and cannot remain bound an
instant longer. They become dead material molecules. If a right
believer, through the strength of his soul-capacity has destroyed
those Karmas which obstruct right belief, i.e., has become a destrUC-
tive-right-believer, then he will never be subjected to their bond-
age again. He will for ever remain in the right belief -stage. Thus
having obtained the clue of self-discrimination, he practices self-
realization according to the spiritual stage attained by his thought-
activity. Verily he is not a binder of Karmas. He is merely the
knower of them. A layman performs many worldly duties, but
being a right knower he knows all these acts to be due to the opera-
tion of Karmas bound before, and always longs for the passionless
stage where his peace and happiness may not be disturbed in any
way. Any little bondage that occurs does not become detrimental
to his soul progress.
n tvs* it
II ^ II
176. And in that knowing soul, the formerly bound
Karmas (are ineffectual) like clad of earth, although all of
them are bound with its karmic body.
SAMAYASARA. 105
Commentary.
When a person becomes a right believer and a right knower of
true principles, and realizes the discrimination between the true
and real nature of soul and non-soul he is at first a right believer of
the subsidential kind. Wrong belief and error-feeding passions
karmas, which are not yet destroyed, but made to subside, simply
exist without producing any effect like a clod of earth. If he is
firm in right belief he will not allow them to operate again and will
save himself from relapsing into wrong belief. He will, then,
transform himself into a right believer of the destructive subsiden-
tial kind. There-afterwards, if he happens to be in the presence of
an Omniscient or a saint with full scriptural knowledge, he will
remove all right-belief preventing Karmas from existence in
the soul, and will become a right believer of the destructive
description. He could never again relapse into perverse belief and
shall soon obtain Liberation. Material Karmas cannot disturb the
thought-activity of soul, unless they operate, and the soul is not
strong enough to resist their operation. One should not, therefore,
be afraid of Karmas merely in existence, but must try to be strong
in soul-power in order to resist their operation, and to let them be
exhausted and shed off.
u *vsv* n
177. As those which are of four kinds (wrong-belief,
vowlessness, passions and vibratory activity) bind the soul
every moment with many kinds of Karmas with the help of
the soul's attributes of conation and knowledge (love and
hatred), therefore the knowing soul (attentive to itself) is
certainly incapable of being bound by Karmas.
Commentary.
The knowing soul when attentive to itself is free from bondage.
The previously bound Karmas are really the auxiliary cause of the
inflow of fresh Karmas. Soul by itself does neither take in, nor
bind any Karmas at all. It is really free from all inflow and
108 THE SACRED BOOKS OF THE JAINAS.
bondage. A seeker after Liberation must improve his soul-power
in order to resist the operation of deluding Karma, whichis the
chief enemy of the mundane soul.
178. And because the attribute of knowledge when in
a low stage (below the llth) is again modified into some-
thing else (Love, hatred) it is, in that view said to be the
binder (of karmas).
Commentary.
A person who has not attained the destructive stage of a right-
bfcliever, falls down for want of sufficient strength in his soul power
from right belief into wrong belief. He is subjected to bondage of
wrong belief and other karmas on account of his thought-activity
being affected with strong delusion, attraction or repulsion, and is
again attached to the world. It is the deluding karma which must
be destroyed. As long as it has the least mastery over consciousness,
no check of inflow of karmas is possible* A right believer should
therefore believe himself to be the Pure Soul and should realise his
own pure nature, by practising self-absorption. It is this conduct
only which can weaken the passions and improve soul-power*
it
II
179. When right belief, knowledge (and) conduct
manifest (themselves) in a low degree, then the knower is
bound by many kinds of karmic matter.
Commentary.
A right believer in the 4th stage of vowless-right- belief, has the
least degree of right conduct. Unless all the passions are totally
SAMAYASARA. 107
subsided or destroyed, he cannot attain that pure and perfect con-
duct which does not bind any Karma at all.
n so n
180. All the previously bound Karmas (which) exist
in a right believer, only bind such Karmas as are appropriate
to his attentiveness.
wrr f
\\ ^c^ n
181. They are incapable of assimilation, like an imma-
ture woman to a man. (The soul) binds them as capable of
assimilation, like a young woman to a man.
Commentary.
Karmas which have not reached the stage of operation, cannot
be bound up.
n
II ?c^ n
182. Having been unripe for fruition, when they (the
Karmas) become ripe for fruition, they bind the 7 or 8 kinds
of knowledge-obscuring and other forms of Karmas,
Commentary.
Usually seven kinds of Karmas are bound up. The Age- Karma
is bound in special circumstances.
108 THE SACRED BOOKS OF THE JAINAS.
n t*\ u
TORTC ^r^r ^em u W n
183. By these reasons indeed, a right believer is not
the binder of Karmas. In the absence of thought inflow the
Karmas are not said to be the binders.
Commentary.
The material molecules of deluding Karma being merely bound
up in a soul, do not affect him, unless they come into operation
and the soul's thought-activity is not strong enough to resist their
operation. Where there is impure thought-activity there is bond-
age. Till the 10th spiritual stage, seven Karmas are being bound
every moment by the soul, but age- karma is bound only on certain
occasions. It is bound in one of the 8 declining times (vide Gom-
matsfira Jiva Kancja Gatha 518, page 258).
Run i
<WRI i u s * u
n
184. Love, hatred, and delusion, (thought) inflow, is
not found in the right believer. Therefore in the absence of
thought inflow, Karmas do not become the cause (of new
bondage),
Commentary.
A right believer, even in the 4th stage, is free from delusion,
love and hatred, which are possible only in a wrong believer. In
the absence of thought-activity of the above description, mere
wrong belief and other Karmas existing in the soul, without opera-
tion, cannot cause inflow and bondage. It is impure thought-
activity only, which is really the auxiliary cause of fresh Karmic
bondage. That bondage which is due to partial vow-preventing
passions etc., is not here taken into consideration ; because it is
really not the cause of keeping a soul long in mundane existences,
SAMAYASARA, tw
WTlff
II * 5* II
186. Th<e four-fold cause (of bondage) becomes the
cause of eight kinds of karmic bondage. And love, etc., also,
(are the causes) of their (bondage). In their absence (Kar-
rnas) are not bound,
Commentary.
Really Karmas attract Karmas, if impure thought activity of
the soul is present as an auxiliary cause of new bondage ; but if
the soul is not affected by thought -activity due to operation of
wrong belief and other Karmas no fresh bondage will happen. The
right believer has suppressed their operation, and they cannot
disturb the thought-activity of his soul.
u
I
n ^ \\
afhro (I ^ n
186-187. As the food taken by a man is modified in
many ways, in the form of flesh, nerves, blood, etc., by reason
of the digestive heat (of the human system). So in the
knower also, those Karmas which are bound from before,
bind many kinds of Karmas. Such souls (which are thus
bound) are bereft of the (pure) view-point,
110 THE SACRED BOOKS OF THE JAINAS.
Commentary.
Love, hatred, etc., are the motive causes which bring about the
bondage of Karmas. When a person forgets the real point of view,
which sees a soul as really full of all-knowledge, peace and happiness
he gets enamoured of sensual pleasures. A right believer should
try to keep his attention ever fixed upon his own pure soul, with
the help of pure and real view-point. His pure thought-activity
then will protect him from such bondage as would happen if he
were engaged in worldly pursuits. If he is in the very advanced
stage of a saint and is fully absorbed in his self-realisation without
any paint of a light passion, he will not bind any Karma of even
the least duration of one antar-muhurta, in the llth or the 12th
stage. In the lower stages he may bind some Karmas according to
the degree and kind of the thoughts entertained. Self-absorbed
souls have such pure thought-activity that the slight bondage in
them is negligible. Those who want to be free from inflow and
bondage, must ever keep in view the real stand-point and realise
themselves as Pure Souls, SamayasSra. Practice will make him
pure and will raise him to the most exalted position of an Omni-
scient.
CHAPTER VI.
Checking of Karmas (Samvara).
ft 3^pfffir *(% **! ^ta: n
188. (Pure) conscious attentiveness (is) in the (pure)
soul. In anger, etc., there is no (pure) soul whatever. And
indeed really anger (is) in anger itself. Certainly there is
no anger in the (pure) soul.
Commentary.
With reference to a soul affected with anger-passion-Karma-in-
operation, the conscious attentiveness of the soul is called anger.
Really the soul is consciousness ; anger is the fruition force of
Karmic matter. Anger is not its attribute. By self-analysis it will
SAMAYASARA. Ill
discard its attachment to anger which is really non-soul and will
keep its attention fixed over the pure soul. Self-analysis will lead
a right knower to Self -absorption.
retif ^ift jg
HIT si? n *<= it
n
189. In 8 kinds of Kaunas, and also in quasi -Karmic
matter there is no (pure) soul. And in the (pure) soul there
are no Karmas and also no quasi-Karmic matter.
Commentary.
Self-analysis would point out that the Karmic body is composed
of 8 kinds of Karmic molecules, the electric body is made of electric
molecules, and the physical, fluid and assimilative bodies are made
up of assimilative molecules. They are all material. Neither is
the pure soul of their nature nor are they of the nature of the pure
soul.
100. And when this kind of unperverted knowledge
rises in the soul, then the attentive pure soul entertains no
(impure) thought-activity whatsoever.
Commentary.
Thus, when a right knowing soul acquires correct self -analysis,
and from the real point of view knows his soul as quite separate from
all impure thoughts and vibrations, as well as from all Karmic and"
quasi-karmic matter, he does not identify himself with any other
action except his own pure conscious modifications. Having acquired
this self-analysis, he realises his soul as pure and real like a perfect
and liberated soul. That very moment, he enjoys true peace and
112 THE SACRED BOOKS OP THE JAIN AS.
independent soul -happiness. He further increases his knowledge
and soul-power by destructive-subsidence of knowledge-obscuring,
conation-obscuring, and obstructive Karmas. His previously bound
conduct-preventing-passion-karmas existing in the soul's spatial
units are weakened. His other demerit Karmas also are weakened
or transformed into merit Karmas. Duration bondage of all
Karmas in existence except age-Karma is gradually lessened. A
right believer even in the vowless stage is capable of bringing
about the subsidence of partial-vow-preventing passions, by this
practice of self-realisation. Then he adopts the preliminary vows
of a layman. As his practice of self-realisation is improved, he
weakens the force of total vow preventing-passion-Karmas, and is
advanced in degrees of conduct of a layman. When the same self'
realisation causes subsidence of total-vow-preventing-passions, he
accepts vows of a saint and devotes his time wholly and solely to
self-purification. Through self-realisation he causes destruction of
the four destructive Karmas; and thereafter becomes an Omniscient
Conqueror. In that sublime condition he is absorbed in his own
soulness for ever ; lives in the body up to the age-duration ; and
then freed from all fine and gross matter, retaining his own im-
material and innumerable spatial units, quite pure and illuminat-
ing with all full attributes, goes up direct to the top of the universe
and stays there for eternal time.
n * & t u
191. As gold heated in fire does not give up its golden
nature; so the knower, (though) agitated by the operation
of Karmas, does not give up its nature of knowing.
Commentary.
Gold though heated thousands of times, or mixed innumerable
times with minerals or other substances never gives up its nature
of goldness. It remains the same gold in any condition whatso-
ever. Similarly, a soul being affected by Karmas, having come in
contact with Karmic and quasi-Karmic matter even from eternity
does never lose its soul-nature of all perceiving, all-knowing, all
SAMAYASARA. 119
peace and all happiness, etc. These attributes may be obscured by
Karmic impurities, but are never lost. A right knower after once
acquiring right knowledge and being firm in retaining it, does not
give up this belief even if he is attacked by numerous insufferable
sufferings through operation of past Karmas. Again a right know-
ing layman or ascetic, if he is absorbed in self-realisation for a
limited time or for the whole life, is not affected by the severest
Bufferings.
wwift qKjff tronNft pift wAvtf i
~ ^ >9
I! m II
192. Thus the knower realises itself. (But) the per-
verse soul, obscured by the darkness of ignorance, (and) not
realising the nature of the soul takes attachment itself for the
soul.
Commentary.
A right knower is quite confident of the true nature of soul as
free from all sorts of delusion, love, hatred. He is on the path
of Liberation. He realises his soul and is gradually freed from
Karmic bondage. A wrong believer, in his perverse knowledge,
due to operation of strong wrong-belief and error-feeding-passions,
never realises this reality. He maintains his own soul to be tf the
nature of love, hatred, etc., and is therefore always impure,
3 frniqat
M it
193. And realising the pure soul, the soul becomes
the pure soul itself. But realising the impure soul (it) be-
comes impure soul itself.
Commentary.
A right believer advances in self-purification by his conscious
realisation of his pure soul. Sdf -analysis and Self-realisation lead
114 THE SACRED BOOKS OF THE JAINA3,
to Self -purification. A right-believing layman may be engaged in
worldly pursuits and may have impure thought-activities, yet he is
never oblivious of the true nature of his soul. While, a man with
perverse knowledge, even if he is engaged in severe austerities,
does not realise the pure soul and cannot be purified.
II ? 8.S N
II UX II
n ^y n
194-195. The knower having checked the soul, by
itself, from both the vibratory activities of meriFarid demerit,
and being absorbed in (pure) conation and knowledge, by
giving up desire for other (substances apart from the soul),
and having renounced all attachment (to worldly possessions)
contemplates upon the (pure) soul by the soul, and never
(contemplates upon) Karmas and quasi-Karmas, (he) medi-
tates upon its oneness.
Commentary.
The means of checking the inflow is self-absorption only. A
right knower should withdraw his attention both from good and
bad actions. Becoming desireless and non-attached, he should
calmly contemplate upon the pure nature of his soul,
ft
a H $ n
II
SAMAYASARA. 116
196. Contemplating upon the pure soul, full of (right V
conation and knowledge, and not attentive to the non-self/
such (soul) liberated from Karmas, very soon realizes th^
soul itself.
Commentary.
A right knowing saint practises self-absorption by concentrat-
ing his attention on the pure attributes of his soul* By constant
practice, he advances in the spiritual stages. If he ascends by the
destructive ladder, and acquires pure concentration (Shukla Dhyfi-
na) he is rid of the four destructive Karmas within one muhfirta,
48 minutes, and becomes an Omniscient Conqueror,
ii \ w u
fetro
II
197. As by hearing a lecture one comes to know what
he has not seen, (one) knows an unseen form as if by visua-
lisation, so is the soul described and understood as if (it was)
seen and known.
Commentary.
The soul is immaterial and cannot be known through any of the
five senses ; but it can be properly understood and grasped by
the mind, if its nature is properly described from different
points of view. The differentia of soul is consciousness, which
can always be realised by us. That which has consciousness is soul.
I have consciousness and therefore I am soul. I feel pain and plea-
sure throughout the whole of my body, therefore I am in size
according to my body. Thus should a right believer visualise his
soul in his own body as a substance without any colour or other
material qualities, possessed of full consciousness, peace and happi-
ness, free from anger and other impjire thoughts. By continuous
practice of visualisation he can gain fixity in the idea of soul.
Then he will be able to grasp his own pure self quite clearly.
Whenever his attention will concentrate itself fully on this idea
of the soul, there will be self-realisation.
116 THE SACRED BOOKS OF THE JAINAS.
n * s.* u
TO <m^$TR srsTTw H ^s II
198. At the present time what saint (is there who)
knowing the (reality of) substances can say " this is its form"
as if he had an ocular vision of what can be known only by
inferential knowledge.
Commentary.
Only omniscients can directly see the immaterial soul. Neither
visual, nor mental knowledge, though they are somewhat direct,
can see the soul. The saints and others with sensitive and scriptural
knowledge can know it and realise it idirectly through these two
kinds of knowledge. Although self-realisation is not direct reali-
sation of self like that of omniscients, yet it is clear enough. It
is almost direct. When thought activity is attentive constantly to
self-realisation, the attention gives up functioning through the
mind and the senses. At that time thinking and wavering is
stopped. Attentioa is merged in its own master, the soul. A
right believer, though not omniscient, yet realises the soul as it is.
n \ $.$ \\
u *oo u
ll ^*o u
u RO t u
SAMAYASARA. 117
199-200-201. The causes of (attachment etc.,) are
said by the all-seeing to be the manifest operation of
(Karmas). (They are) wrong belief, wrong knowledge, vow-
Ijessness and the soul's vibratory activity.
By the non-existence of these causes certainly results the
checking of thought-inflow in a knowing soul. In the absence
of thought-inflow, results the checkinjg (o the inflow) of
Karmic matter also, and by the non-existence of Karmic-
inflow is caused the checking of Quasi-Karmic matter also.
And by the checking of Quasi- Karmic matter, there results?
the checking of the cycle of transmigration.
Commentary.
When by the constant practice of self-analysis, the soul's
power and thought-activity is so purified that it is capable of
causing the subsidence of wrong-belief Karma and of error-feed ing-
passion- Karmas, a person becomes a right believer. His knowledge
becomes right knowledge. A right believer even in the fourth
stage of vowless right belief, is capable of checking all those
thought-activities which are causes of the inflow and bondage of
such strong Karmas as wrong belief, error-feeding-passions. A
right-believer will never be born in inferior bodies.
He will generally be born as a celestial or a human being till
his mundane wanderings are totally exhausted. He will be
gradually advancing in self-realisation. And through self-reali-
zation he will not take long to attain a suitable body for the
practice of pure concentration in order to destroy all Karmas
and to be liberated finally and become a perfect soul.
CHAPTER VII.
The shedding- of Karmas (Nirjara),
118 THE SACRED BOOKS OP THE JAINAS.
202. All the enjoyment, through senses, of things
inanimate and animate, which is had by a right believer is
for the shedding of karmas.
Commentary.
A distinction is here drawn between the enjoyment by one who
holds wrong belief and by one who holds right belief. The former
is engrossed in pleasure, or deeply afflicted with pain, arising
from the operation of karma, whether good or bad ; the latter,
while enjoying pleasure and suffering pain, is not under the per-
verse belief that the aim of life is the gratification of senses. His
right belief is a light, which shows him that worldly pleasures
are fleeting and unsatisfying ; that real happiness is inherent in his
soul and can be enjoyed only in self-realisation ; and that both
pleasure and pain are due to the operation of the Law of Karma.
He is therefore neither overjoyed at pleasures nor over-grieved
when in pain. He remains calm, and peacefully bears the fruits
of his karmas. The right believer, who has attained to the sixth or
to a higher spiritual stage, becomes quite unattached as regards
worldly objects which he renounces at the time of his initiation as
a monk. He takes food and meets all suffering in a calm and
impassionate way. The right believers in the fourth and the fifth
stages so long as they are in association with family and property,
and are engaged in earning money, procuring and enjoying sense
objects, and occupied in matters of administration, are not
in a spirit of saintly unattachment. Still their love for agreeable,
and their aversion to disagreeable objects, cannot rightly be said
to be due to wrong belief and error-feeding passions. They enjoy
things as they come, but with no deliberate attachment to them as
their aim of life. Their soul-power is not then strong enough to
check the operation of passion-karmas and is therefore under the
influence of karmas. As a rule, th^bondgjgejiljggrmas is caused_by
passions and by vibrations of the soul* There will be bondage to
these right believers, no doubt, according to their intense or mild
thought-paint (Leshyfi), but they cannot bind those bad Karmas,
wrong belief, error-feeding passions and hellish age, the one-sensed-
genus, and the immobile body-making Karmas, etc. , which are bound
by wrong believers, even if they enjoy the same objects which are
enjoyed by the wrong believers. This is so, because the right be-
lievers are free from the influence of strong passions in their
thought activity. Bondage in a right believer does not become the
cause of keeping him entangled in the world for ever ; his bondage
must be cast off one day. The bondage in a wrong believer is very
SAMAYASARA. 119
strong, and causes continuous infinite worldly transmigrations.
Thus it is, that sense-enjoyment by right believers does not tend to
forge bondage, it rather tends " to shed " karmas after their
operation. Moreover, a right believer will shed more and become
bound to less karmas.
One should not however misinterpret the above Gatha to justify
the false notion that a right believer maybe quite regardless of
the rules of right conduct without risking a bondage by such
karmas as he is intentionally guilty of. A right believer cannot
be led away by such a false notion. He always wishes to have a
pure activity of thought, but owing to his karmas bound in the
past he has occasionally to suffer from passionate thought-activity.
A right believer, strictly speaking from the real point of view,
realises his soul as quite free from the enjoyment of any sense
objects and this view is the cause of shedding of karmas prema-
turely.
Wrong believers are always binders of karmas, while the right
believers shed them off as they are on the path of liberation. The
fundamental point of distinction is that right belief means and
connotes a right outlook of the soul : the Karma, whether good or
bad, does not affect the pure vibrations of the thought-activities of
the soul ; it cannot therefore forge a bondage for it and its bad
effects can in no case be assimilated by the soul. The deep convic-
tion of the harmful nature of Karma, helps to dissipate the worst
aspect of its impress ; the havoc which gnaws the soul. The action
is conscious and its effects are therefore merely transient and can
be melted by the counter-actions of the vibrations of spiritual
righteousness born of right belief. Consider wrong belief as con-
noting ignorance, the conscious ignorance, which remaining un-
perceived is still more dangerous. It does not realize the nature
of Karma, which is thus free to forge its bondage and implant
itself in the soul to subdue and suppress its righteous vibrations.
All the bad impressions of Karma are assimilated by the soul and
hence unceasing transmigration ; till in the process of evolution,
the soul attains to its righteous outlook, which can only be produced
by right belief.
gf
u *<>\ n
I
* * n
120 THE SACRED BOOKS OF THE JAINAS.
203. In enjoying a substance there certainly is pro-
duced pleasure or pain. (The right-believer) feels such plea-
sure (or) pain as the resultant (of Karma). Thus the shed-
ding (of Karmic matter) takes place.
Commentary,
A right believer knows Karmas and their effects to be distinct
and separate from his soul. He knows that the pain is the result
of his own past deeds ; and that he must bear it calmly. He also
knows that pleasure is also the result of his good actions and is not
lasting. Pain and pleasure both, he knows, are opposed to his real
happiness which he acquired by self-realisation. He may become
subjected to a slight bondage of Karmas, owing to operation of
other slight passions, which is not of itself the cause of mundane
sufferings for a long time. Such bondage need not be taken into
account here. A right believer is therefore said to be only shed-
ding off the old Karmas after suffering their fruits.
204. As men learned (in anti-toxic science) do not meet
death when they have poison ; so the knower takes the opera-
tion of Karmic matter, but is not bound (by new Karmas).
Commentary.
A physician having the knowledge of antidotes is like the
right believer endowed with the power of self -discrimination.
The wrong believer on the other hand is like the ignorant person,
who does not know such antidotes, and cannot withstand the effect
of poison. A great monarch, like Bharata Chakravarti was not
subject to Karmic bondage even when ruling over all six parts of
Bharata Kshetra, and partaking of innumerable and immeasurable
pleasures. Sense enjoyment of a right believer is not detrimental
to his spiritual progress, as it is to a wrong believer ; the latter is
closely identified with sense-enjoyment while the former considers
sense-desire a disease, and wishes to be relieved of it as early
as possible. Rishabhadeva enjoyed household life for a long time,
then renounced it and attained Liberation.
SAMAYASARA. 121
wet
205. As the taking of wine (as medicine) without a
desire for it does not intoxicate a man. So the knower also
by enjoying things without desire for them is not bound (by
Karmas) .
n
206. One even when enjoying does not enjoy ; and
(another) even when not enjoying is the enjoyer. One occu-
pied in a drama does not become the dramatic character.
Commentary.
An actor does not feel the emotions of the character he personi-
fies ,; but one in the audience may be affected by such emotions.
To the right believer, the whole world is a stage and men are
all actors. He is centred in His-self , and is not affected by what
passes about him ; and is indifferent to the treatment of friends
and foes. The right believer is always thinking of his own pure
self and is ever on the way to its attainment, while the wrong
believer even when engaged in austerities thinks of sensual and
worldly pleasures, and is subject to bondage.
u * vs n
n v n
207. Anger (is) Karmic matter ; the mature operation
of it is this (thought-anger). This (is) not my nature ; I am
really the knower only by nature.
122 THE SACRED BOOKS OP THE JAINAS.
*it| sr 1^1 iraQp u ROC u
writ 11 ROC n
208. How this mature fruition of the operation of
Karmas of many kinds is not thy (nature) ? (Because) it is
produced by foreign substances. Not even the unconscious
body is (thine).
n ^o^ n
209. Thus the right believer realises the pure soul as
that whose nature is knowledge, and knowing the real prin-
ciple, (he) renounces the fruition of Karmas, and (their)
operation.
\\ * * o u
210. Many kinds of fruition and operation of Karmas
have been detailed by the Conquerors ; they (are) not my
own nature. I am only a knower by nature.
u
>? u
SAMAYASARA. 123
211. However if even an atom of attachment etc., is
found in a person, does not realise the pure soul, although he
may carry all the scriptures (in his memory).
Commentary.
Here the words " even carrying all the scriptures*' should not
be taken to include a Shruta-Kevali. The remarks are directed to a
saint who is not a right believer, though being possessed of much
book knowledge, he considers himself a knower of all scriptures.
His knowledge cannot be called right knowledge, if he thinks that
any of the fourteen spiritual stages is the real nature of the soul or
if he believes that any conduct, other than self-absorption, based on
good thought-paint, which causes the bondage of merit Karmas, is
the real path of Liberation. A right believer must never have any
attachment to the practical conduct of laymen or saints. He may
be following any of the two lines of conduct as a preventive from
falling into bad thought-activities, yet he should consider such
conduct as a cause of bondage, and not of Liberation, and only a
stepping-stone to the realisation of and absorption into the soul's
pure nature.
u
II
212. How can one, who does not know the Self, and
does not know the non-self, become a right believer, without
knowing the soul and the non-soul.
Commentary.
The man who does not realise that his soul is quite pure non-
matter and is thus distinct from all the non-soul substances and
from other souls, cannot be a right believer. He remains ignorant,
perverse, vague, and vacillating about the true nature of things.
sfr ^rft ^frsift
u
124 THE SACRED BOOKS OF THE JAINAS.
\\
213. (The thought-activity) which feels and that which
is felt are both destroyed moment (after) moment. He who
knows this is the knower. He does not crave either of them
at any time.,
Commentary.
Whenever a desire for an object arises in a soul, it is impos-
sible to achieve it at that very moment. There must necessarily be
an interval, however short, between the desire and its gratification.
Again, the concentration on the desired object must take some
time, howsoever short it may be. Thus the thought-activity which
created the desire could not achieve the desired object, because it
was followed by another thought-activity, and itself ceased to
exist. The thought-activity which achieves an object is different
from the one which conceived the desire for its enjoyment, as the
desired object could not be had at the very moment, when the
desire for it was conceived. Knowing this, the right knower does
not wish to enjoy anything. The saints are above desire. They
take food, but they heed not its taste; and they take it only
to keep their body active, for a healthy body helps the advance-
ment of the soul. Layman in the lower stages of vows or in the
vowless stage, may believe that all desires are frail and are there-
fore unworthy of being thought of, yet being subject to the
operation of passion-Karma they yield to passion and endeavour to
achieve the objects of their desire. Still they are not ignorant ;
they know their weakness. And they believe that the practice of
self-realisation only, can weaken, subside or destroy passion-
Karmas.
u * * a n
214. For the knower, (there) arises no attachment to-
thought activities, caused by the operation (of Karmas), relat-
ing to mundane and physical pleasures, and leading to bond-
age, or enjoyment.
SAMAYASARA. 125
Commentary.
A right knower firmly believes that all impure thought*activi-
ties are opposed to his nature. He does not therefore indulge in
such thoughts as relate to mundane affairs ; nor does he lose himself
in feelings of pleasure or pain relating to bodily enjoyments and
sufferings. He desires the good of all, and wishes for their release-
from worldly troubles.
3*T
wr II ^ II
215. If possessions (external and internal) are of my
nature, then I shall, indeed, acquire the nature of non-souL
Because I am certainly the knower, therefore possessions (ex-
ternal and internal) are not of my nature.
Commentary.
A right believer by virtue of his self-analysis, understands
that if the external body and other non-soul objects or internal
impure thoughts, such as anger, pride, and hatred be his nature,
he himself would be turned from soul to non-soul, He is therefore
indifferent to all thought activities foreign to his own self.
n
II ^^ n
216. Leaving all impermanent thoughts and objects,
adopt this thy permanent nature realizable by itself, and
certain.
Commentary.
All the Karmic molecules bound as merit or demerit do not
abide in a soul for ever. They have a duration, during which they
gradually fall off. This physical body 13 manifestly impermanent.
It is made up of matter and is ultimately dissolved and mixed with
126 THE SACRED BOOKS OP ^HE JAINAS.
matter. Impure thought-activities due to operation of passions or
minor passions also last for a limited time. One cannot continue in
anger or in any other mood for more than an antar muhurta (the
maximum being 48 minutes minus one instant). Thus knowing all
non-soul modifications as Impermanent, a right believer should
grasp his own pure nature, which is steady and independent of all
Karmic effects.
How nobly these words sum up the essential teaching of all
philosophy of religion. Dr. Caird after long researches and deep
study of modern philosophy comes to the same conclusion, " It is
in the renunciation of self (which is here attachment), that I
realize myself."
n
217. What wise man, fully realising the soul itself (to
be) the possession of the soul, will hold that this non-self is
my-self ?
Commentary.
A right believer would never consider any non-self thought-
activity, or any other substance besides his own-self as belonging
to him. He is perfectly content with his own pure knowledge,
peace, happiness, which are the indestructible and eternal proper-
ties of his own soul.
HWH"
218. Bored or broken, taken away or destroyed, going
this way or that ; the possessions (external and internal) are
never mine.
Commentary*
A right believer realises that even the body is not his. He
keeps up his body, only as helpful in his soul-advancement. If it
SAMAYASARA. 127
Is diseased, wounded, killed, or destroyed, he does not feel pained.
He knows that if all the Karmas were destroyed, he would never
again take a body, but remain bodyless. If Karmas, however,
exist in bondage, with the soul, at the time he leaves this body, he
will immediately take another fresh body, which too would be
helpful in his work. Being a right believer he cannot have a
deformed body, or one of an inferior kind. He also knows that he
is not the owner of other animate or inanimate objects. He takes
the electric and Karmic bodies also in the same light. Though
these have accompanied his soul continuously from eternity and
would leave him only, when he is finally liberated, they have been
changing at every instant. New molecules come and old ones fall
off. They are unconscious, and material. They also form an abode,
though one of a finer kind for his mundane soul. So too all vibra-
tions and passionate thoughts, mild and intense, are impermanent
and due to material causes. They also can never be his property.
His own property is in him and therefore he is regardless of all
that is foreign to himself. He is absorbed in himself.
lift foSlr A if ft STR ^tarar n ** a. 11
II ^U II
rfff
219. Have love always in this (soul's nature); be
always contended therein. By this be satisfied. Then will
the highest bliss be (thine).
u
II ^\* II
220. Sensitive, Scriptural, Visual, Mental, and Perfect
(knowledge) each is only the one status. That (is) the high-
est thing. Having gained that Liberation is attained.
Commentary.
From the pure real standpoint there are no distinctions of
knowledge. Knowledge is all one and the supreme pure attribute
128 THE SACRED BOOKS OF THE JAINAS.
of the soul. The light of the Sun is one, but its capacity for illumi-
nation varies with the density of the clouds, or other obstruc*
tions.
3 fir ^ ^ifo i
n
II
221. And being devoid of the attribute of knowledge,
many souls do not attain this status (self -absorption). There-
fore, adopt this high status, if you want Liberation from
Karmas.
Commentary.
Special emphasis is here laid on the importance of acquiring
Self-knowledge. Even great ascetics, who follow the strict discip-
line and rules of conduct laid down for saints, and practise severe
austerities, cannot attain self -absorption without self-knowledge.
The person, who wants to be liberated from all worldly cares and
unbearable pains, and who aspires after true and independent
happiness, must discard all other thought-activities and take
shelter in the knowledge of his own real self with firm and un-
shakeable conviction. He must attain self-absorption. It is the
bright fire which burns material Karmas to ashes, which frees the
soul from Karmic bondage, and which makes it shine like the
purest gold free from all dirt and alloy.
*rftjit
u *** u
222. Desireless is said to be possessionless. So the
knower does not desire even merit-bringing (conscious atten-
tiveness). Therefore, not adopting merit-bringing (activity),
he remains the knower only.
Commentary*
He who has no desire for any non-self object is really a person
without any possession. Thfs is why a right knower does not wish
SAMAYASARA. 129
to accummulate meritorious Karmas which when in operation bring
about agreeable circumstances. The attachment to such circum-
stances becomes an auxiliary cause of keeping the soul engrossed
in temporal matters, and retards its Spiritual advancement,
u
\
^rsar II
223. Desireless is said to be possessionless. So the
knower does not desire demeritorious (attention). Therefore
not adopting demerit-bringing activity he remains the
knower (only).
u
rrefhff
224. In the same way it should be known (that he is
indifferent to) the substance^^ medium of motion, to the
substance, medium of rest, to space, Anga and Purva scrip-
tures, to possessions and to celestial, human, sub-human, and
hellish conditions.
._-* ...... ~~ ----- Commentary,
Just as a right knower does not desire for merit and demerit
Karmas, so he does not desire to indulge in thoughts of the know-
ables. Neither does he want to be always engaged in reading
scriptures and discussing upon religious doctrines. He also does
not long for any mundane condition of life however agreeable it
may be. He only aspires for his own natural status of Liberation,
It is his only goal. All other matters are viewed by him merely as
dramatic actions of mundane souls on the stage of the world. He
longs for a calm and quiet, peaceful and happy state of perfect
knowledge, without any hinderance whatever. Scriptures are the
means to acquisition of self-knowledge ; when self-knowledge is
acquired and self-absorption is practised, no necessity for the
130 THE SACRED BOOKS OF THE JAINAS.
scriptures remains. Scripture study causes good thought paint,
which brings about bondage of merit. Pure consciousness is far
beyond merit.
II ^* 11
225. Desireless is said to be possessionless. Therefore
the knower does not desire fopd_ And therefore not attach-
ed to food, he remains the knower (only).
Commentary.
He who has no desire for any non self, cannot have a craving
for different kinds of tasteful dishes. As long as he has to support
his body, which is helpful in his soul advancement he no doubt
takes food, not for taste, but for keeping this body working in the
pursuit of austerities and meditation.
u
n
{226. Desireless is said to be possessionless. So the
knower does not desire drink. And therefore not attached
to drink, he Remains tHeTsnower (only).
u HRVS n
f^rm f^^ra^^r ^4?r u
227. The knower has no desire for all these similar
thought activities of many kinds. Really (he is) of the
nature of knowledge, and independent of all, whatsoever.
SAMAYASARA. 131
Commentary.
This Gatha summarises all what is previously explained. The
true self -knower does not desire any other substance or thought
activity except his own pure thought-activity of self-absorption.
He is not dependent upon any other thing for acquiring Peace and
Happiness, which he independently realises in his own soul. He is
just like a perfect soul quite contented, desireless, with full
attention to his pure knowledge, independent in his own activity.
Desire is a hinderance to self-realisation. As perfect soul is desire-
less, so an aspirer after that status must also be desireless.
228. And in that knower there ever is renunciatory
attitude to the enjoyment produced by the operation (of
Karmas). He entertains no desire for future and present
(enjoyments).
__________ Commentary.
A right knower is so enamoured of his own bliss that he does
not indulge in any enjoyment, whatsoever, brought about by the
operation of his agreeable Karmas. He wishes to be free from such
indulgence. Neither does he crave, in the present, or for future,
any agreeable object of enjoyment. His aim of life is self-absorp-
tion. A saint who has controlled his desires altogether, by subsid-
ence of full- vow-preventing passions is quite unattached to any
sense object. He takes only such food and water as has been pre-
pared by a layman for his own family use ; and that also not under
the influence of taste or desire, but simply to keep up the body. He
looks to the purity and not to the taste of food and water.
Impure food is harmful in the practice of meditation, so he would
not take it. He is possessionless, houseless, and clotlieless. Lay-
men in the 4th and 5th spiritual stages living with family and
engaged indifferent worldly occupations are also right knowers in
knowledge and belief. They are also desireless. Their attention
is also directed to enjoyment of the soul's pure and independent
happiness and peace. But on account of the operation of partial-
vow-preventing passions, they have not got rid of the desire for
enjoyment ; yet they believe such desires to be diseases, and not
132 THE SACRED BOOKS OF THE JAINAS.
blessings. Being unable to root then 1 out, they are obliged to take
the temporary medicine of enjoying sense-objects. Ihey do not
believe even such gratification to be the true medicine, because they
rightly know that no one can annihilate the desire for sense-object
even by enjoying them. They know that, on the other hand, the
gratification of desire further increases the desire itself . Cessa-
tion of desire will come about only an subsidence of passion
Karmas ; and their subsidence can only be effected by constant
practice of self-realisation. Even Tirthankaras who possessed pure
and destructive right belief from birth, and were fully cognizant of
the uselessness of sense-enjoyments could not renounce them before
long, and led a householder's life, because their passion-Karmas
were not subsided. When the passion Karmas were subsided they
renounced their kingdoms and became possessionless ascetics.
Right believing householders are called desireless because their
inner motive is not sense-gratification, but self -absorption and
liberation. Those who are wrong believers can not have this true
knowledge. Their life-motto is sense gratification. They do not
recognize true and independent happiness. Their piety and auster-
ity also are based upon sense-craving only . They love merits by
which they may attain agreeable sense pleasures in celestial or
human life. They may be good saints or laymen, but they are
wrong knowers in the light of Truth ; while these who have dis-
carded this perverse belief whether they mav be saints or laymen
are right knowers. They are really desireless. They have no
erroneous thoughts, because they are free from the effects of error-
feeding passions. Thus self-knowledge is necessary to make one
unattached to all present and future sense enjoyments.
IR *&
J \22jl The knower who has renounced attachment to
all objects even when situated in the midst of Karmas is not
soiled by the dirt of Karma, like gold in the midst of mire.
u *\* u
SAMAYASARA. 133
n ^ II
230. But the ignorant, enamoured of all things, fallen
in the midst of Karmas, is soiled by the dirt of Karma, like
iron in the midst of mire.
Commentary.
He who is infatuated with delusion and error-feeding passtons
fails to see what is beneficial to his soul. He has no conviction in
the pure and blissful nature of the soul, and therefore walks on the
path reverse to Liberation. He is deeply attached to animate and in-
animate objects in the world. His perverse knowledge becomes the
cause of strong bondage of Karmas, which bring about innumerable
conditions of existences, even in many low stages, from one-sensed
to five-sensed beings. If he goes to hell, he is subjected to miseries
for a long long time. If he is born as a common vegetable (Nigoda),
it becomes very difficult for him to advance to the life of a mobile
or Trasa soul
But a right knower never descends to one-sensed sub-human
conditions. If he has bound age-Karma, other than celestial, before
attaining right belief, he will go to the enjoyment region and be born
a human or a sub-human being, or born as a hellish being only in
the first hell, because a right believer cannot go to lower hells. But
if he has not bound these three ages, he will surely be a heavenly
celestial of high degree. Right believing celestial and hellish beings
will be born as human beings in high position with right belief.
Right belief saves a soul from being degraded in worldly conditions.
But a wrong believer being soiled by dirt of Karmic bondage is so
lowered that even if he is a celestial in the first heaven, he may., in
the next life be born as a one-sensed vegetable, A wrong believer
is like iron which is so soiled by contact with mire that it becomes
useless. A wise man should therefore try to analyse and under-
stand his soul from the real point of view as quite distinct from all
effects of non-soul and should practise contemplation of the souVa
nature in a lonely place day after day. By constant practice, wrong
belief and error-feeding passion- Karmas will subside and right
belief with right knowledge will shine forth from inside ; and then
he will realise the soul and enjoy the nectar of happiness. He will
be the conqueror of Karmas and will become the Highest Pure
Soul.
184 THE SACRED BOOKS OF THE JAINAS.
T^ 4
ii
231. The root of opuntia (n?iga phani), the water of
she-elephant, ochre and lead, mixed and heated (in furnace)
by wind from bellows become gold.
ii R^H it
\\
232. The Karmic m,attei^is ^ dirt. And attachment, etc.,
impure thought-activities (are) the alloy. Right belief,
knowledge (and) conduct know these to be the most purify-
ing herbs.
n R^^ n
II
233. Concentration is fire. The pursuits of austerities
is said to be bellows. The soul is the iron. They (the bel-
lows) should be blown by
Commentary.
The alchemists believed that lead when mixed with some
chemicals and heated in fire is turned into gold. Similarly a mun-
dane soul can be purified by the fire of self-concentration.
u *\% \\
u
SAMAYASARA. 1S5
sf%Tirf%Trfaftsq:
u
n
234-235. The conch-fish may take in animate, in-
animate, and mixed objects of various kinds (but) the white
colour (of its shell) can never become black. So, in the
knower also, his knowledge can never be transformed into
attachment, though he may enjoy animate, inanimate, and
mixed objects of many kinds.
u R^^ n
rTc[T ^J3r^ JT^ITT^ II ^H II
pi i
u *v u
rfS[T JJJeRrW H^H^n^ H
of iroi
j u ^=; u
n
236-238. When that very conch-fish giving up its
white character becomes of black colour, then it gives up its
whiteness. (Or) when the material conch-shell giving up
whiteness becomes of black colour, then it gives up its white-
ness. So also the knower, when it gives up its nature of
(right) knowledge, and modifies (itself) into wrong know-
ledge, then it becomes of the nature of wrong knowledge.
136 THE SACRED BOOKS OF THE JAINAS.
Commentary.
Carelessness in self-knowledge, association with various persons
and wrong believers, bad company, attention to thoughts of per-
verse knowledge, and attachment to worldly pleasures, are the
auxiliary causes by which error-feeding passions and wrong belief
rise up for operation, and the right believer is turned into a wrong
believer. Right belief should be strengthened by continuous study
of pure literature, worship of the highest souls, practice of daily
self-meditation and equanimity, by keeping company of good and
pious persons, and by habit of temperance in eating and drinking
and control of sense-desires.
g
u
n
Irvlr
n *** n
239-242. As man in this world serves a king for his
livelihood, and the king gives him many kinds of things
which- give pleasure. Similarly the soul (as) man serves
SAWAYASARA. 1ST
Karmic matter for his pleasure ; the Karma king gives plea-
sure bringing objects (to him). Again when that very man
does not serve the king for his livelihood, then the king does
not give him many kinds of pleasure-bringing objects of
enjoyment. In the same manner, the right-believer does not
serve Karmic matter for enjoying sense pleasures. Then
that Karmic matter does not give (him) many kinds of plea-
sure-giving objects.
Commentary.
A right-believer is not enamoured of the objects of pleasure
which come to him. He enjoys them indifferently; and is there-
fore not subjected to bondage of Karmas. A wrong believer binds
Karmas on account of strong indulgence in objects of desire.
When a right-believer finds himself unable to attend to self-
realisation, he begins to perform good actions of worship, service*
charity, pursuit of right knowledge, etc., not for the sake of gain-
ing merit and thereby sense-pleasures, but for being saved from
falling into performance of bad deeds, and to find opportunities for
again attaining self -meditation. His object Is self-absorption, while
that of a wrong believer is sense-enjoyment. Performance of good
deeds without desire result in binding such Karmas as procure a
strong body necessary for pure self-concentration. When pleasure-
bearing Karmas operate and bring about agreeable objects, a right
believing wise man does not indulge in them, but allows the opera-
tion of good Karrnas to pass on. The Karmas then in operation
shed off without binding new Karmas. In this way, a right believer
sheds a larger number of Karmic molecules.
The pure thought activity obtained in this practice becomes the
cause of shedding great many molecules prematurely,
u
II
243, Because the right believing souls are undoubt-
ing (and) thereby fearless. And as they are free from feai
of jseven kinds, undistijrbable.
138 THE SACRED BOOKS OP THE JAlNAS.
Commentary.
A right believer is firmly convinced, without any the least doubt
whatsoever, that his soul is all-supreme and permanent, that in its
state of purity it knows all that is knowable, in all forms and for
all times, present, past and future. He has an unshakeable belief
that soul is indestructible and cannot possibly die, or suffer from
any accident ; it is immaterial, and free from any physical ills ;
its inseparable attributes are pure consciousness, peace, and happi-
ness.
A right believer, whether a layman or a saint, has no fear.
The only difference is that a layman evades danger, and a saint is
unmindful of it.
A saint who in his soul advancement has entered the sixth
spiritual stage, will not shrink from meditation. Even if he i&
hurt or ill-treated or attacked by disease, the body may perish,
but his equanimity will not be disturbed.
The seven kinds of fear are thus enumerated. (1) Fear relating
to this life, (2) fear relatiug to the next life, (3) fear of being-
without protection, (4) fear of losing what is possessed, (5 fear of
pain, (6) fear of accident, and (7) fear of death.
n
m^ ibftf*i TORTOI
II ^VV II
244. A right believer should be known to be that soul
which destroys all the four bases (of bondage, viz. 9 wrong
belief, vowlessness, passions* and vibratory activity of the
soul) which cause Karmas (i.e., bondage of Karmic matter),
delusion and disturbances*
Commentary.
All these four bases, with error-feeding passions, are causes of
deep Karmic bondage* and of producing delusion and disturbance in
the calmness of the soul. By their removal , a soul becomes right-
thinking and right-doing. He believes that not a particle of this
universe belongs to him. " I am soul only." " No one can burn it*
hurt it, kill it, or change it into another soul or non-soul/' Thia
thought keeps him fearless*
SAMAYASARA, 139
ii RS* u
245. That right believer should be known to be desire-
less soul, who has no desire whatever in the fruition of Kar-
mas and also in all the systems of religion.
Commentary,
Aright believer must have the eight essential qualifications.
The first quality of fearlessness has already been described. The
second one is desirelessness. Whenever a soul is illumined with
right belief, its liking for all non-soul nature, worldly conditions,
misleading religions, pleasure or pain is totally removed. Whatever
desire for worldly pursuits and other non-self engagements or for
sense-pleasures is found in a right believer of low stages, if due to
the operation of partial and total vow-preventing-passion Karmas.
These desires are like disease which a right believer does not want
to have* So he is desireless and contented.
m
trmfrtf) <Ste^ u *3$ n
H W II
243. That right-believing soul should be known to be
free from disgust, who has not disgust, in the nature of all
(objects).
Commentary.
A right believer correctly knows all the six substances of which
this universe is composed. Rise and decay, birth and death , rise
and fall, purity and impurity, are all different conditions of sub-
stances, which have a permanent nature, and therefore a right-
believer has no disgust at the change in condition. When he finds
himself surrounded by troubles, poverty, disease, ill-repute, dis-
honour and unjust treatment by others, he does not feel disgusted,
THE SACRED BOOKS OF THE JAIN AS.
He takes* them to be the fruition of his own Karmas already bound
by him owing to his own impure thought-actions, and he remains
equanimous in mind without having disgust or disturbance of any
kind. Similarly when he sees others in poverty, disease, dishonour
and distress he feels no disgust for them ; but has compassion for
them: and with a mild heart, so far as it lies in his power, tries to
remove the pain and trouble of another. Although in practice,
laymen are obliged to remain away from dirt, filth, and causes of
infectious diseases, etc., yet they do not feel any disgust. Prin-
ciples of hygiene, and considerations of morality may keep him
aloof from such objects as are likely to cause him harm, but he
feas no disgust towards any one.
n wv it
\\
The soul which is not ignorant of all the modi*
fications of Karmas, that right believer should certainly be
known (to be) ungullible.
Commentary.
Ignorance or superstition is a great danger. Under false be-
liefs people perform many unjust and irreligious deeds and suffer
fcad consequences here and hereafter. A right believer has gone
beyond this state.
u w* u
U
248. He, who is imbued with devotion to Siddbas or
perfect souls, and preserves himself against all impure
thought natures, that right believer should be known (to be)
self-preserver.
SAMAYASARA. 141
Commentary.
The fifth quality of a right believer is self-reservance. He is
devoted to the pure attributes of the perfect soul, and realises his
soul just like the Siddhas. His remaining firm in his rfght belief
is a real preservation of his soul from bad consequences,
249. He who fixes his own soul when deviating in the
wrong path in the path of Liberation that right believer
should be known (to be) with the power of steadfastness.
Commentary.
A right believer must have the quality of steadfastness. He
keeps his soul away from all perverse belief. His strong conviction
appears wonderful to wrong believers. If adversaries try to offend
him or to make him deviate from his path or if strong bad Karmas
being operative bring poverty, disease, separation from family
members etc., he remains firm in his conviction.
u
U
250. He who has love for these three i belief, know-
ledge, and conduct) right causes of the path of Liberation,
that right believer should be known (to be) with feelings
of love.
Commentary.
The seventh quality of Love is also found in a right believer.
He has formed his goal of attaining Liberation and therefore he
deeply loves the three-fold path of Liberation which is right belief,
right knowledge, and right conduct. In one word, it is Self-absorp-
tion.
142 THE SACRED BOOKS OF THE JAINAS.
\\
251. The soul who mounted on the chariot of know-
ledge destroys the manoeuvres of the chariot like mind.
That right believer should be known to (be) the propagator
of the knowledge of the conquerors.
Commentary.
Truth is Liberation, self-knowledge, self -absorption. The mind
/6t a right believer is under control, and his soul subjugates the
non-self thought activities. Thus he is a real propagator of
Truth.
In the Jain Scriptures, eight qualities of a right believer are
described in detail both from practical and real point of view.
If we consider them from the former view we can think of them
as follows :
1. A right believer must not have any doubt in thesgyen
principles of Jainism, nor have seven kinds of fear.
2. He must follow the path of Liberation notjvith a desire for
sensejobiests here or hereafter. '
3 He must __not^Jiatj)jHi^ ill or distressed persons and
animals, nor have disgust for dirty and filthy objects. He must be
aware of the nature of all things as they are, and be calm. He
.must not bejproud of himself .
4. He must not be persuaded by the wrong beliefs and super-
'gtitions of others > He must no^o^ow^anyj'ites and,xuatdins per-
verse to right belief.
5. He must love his brother pilgrims jonjthe path of Libera-
tion. If a brother has been guilty of sinful or wrong actions, he
must not publfsh it. But he should try to correct his erring brother
He should also remove his own defects.
6. He must keep himself firm in the perfqnn.aue~ j <rf ptety,
and also try to keep others firm in that path by religious discourse
and such assistance as he can give them.
7. He should help all his brother pilgrims on the path of
Liberation, even by sac^i^cing
distress.
SAMAYASARA. 143
8, He should propagate Jainism by delivering lectures, writing
books, converting others to~the true faith, spreading the glory of
Jainism by acts of charity, worship, austerities, etc., removing the
ignorance of the people, and helping them in following Truth.
From the real point of of view, the author has explained these
eight qualities in the above Gathas . When a right believer is fear-
less, and convinced of his own undisturbable pure nature, free from
desire, and disgust, fully aware of his own self, bent upon sell
preservation, steadfast in true belief and knowledge of the self, a
deep lover of self -absorption and Liberation, and a propagator oi
his own self by deep self- concentration, he is said to possess the
eight qualifications from the real point of view.
The force which right belief, right knowledge and non-attach-
ment generates becomes the cause of a large and premature shed-
ding of Karmas His pursuit of self -absorption results in shedding-
by thought (BhavaNirjara) from which results Karmic shedding
iDravya Nirjara.)
CHAPTER VII I.
Bondage (Bandha).
mm $h% gfter ^
u *m u
qftsfa
fifaft
U RU,^ U
^d WRi^rj ffi ^r^% ?KH ^wJr u R K u
ffi JTr^TO^ ?T^r T3W^t II W II
144 THE SACRED BOOKS OF THE JAINAS.
^5if| Smifif n RIU n
frsfa: I
II W n
II H^^ II
252-256. When a man besmeared with oil performs
exercises with weapons in a very dusty place ; and when he
cuts and breaks palm, Tamala, plantain, bamboo and Ashoka
trees, and destroys living and non-living things. To him
(thus) causing destruction by means of many kinds of in-
struments. Think correctly, what is the reason of that man
being besmeared with dust. Consider what reason there is
for his being covered with dust, when he has been making
such onslaughts by various weapons. It is the presence of
oil which makes him coated with dust. Know, that this is
certainly not caused by the (other) movements of his body.
Similarly, a wrong believer engaged in many kinds of activ-
ity, aud having attachment, etc., in his conscious attention,
is gQieared. by the dust (of I^armas^j^^
Commentary.
Wrong belief, vowlessness, passions and vibratory activity are
factors which like oil help in the coating of the dust of Karmas.
Otherwise the rising Karmas would fall like dust off a dry surface.
If a wise man is walking carefully with the intention of not hurting
any living being, and if by chance a being is hurt or destroyed by
his bodily movements, he will not be guilty of such harm, because
of a total want of intention to cause injury. He will rather gather
virtue because of his compassionate thought-activity.
f sri&r 31$ s&ft *nftft STOW n * stvs n
SAMAYASARA. 145
f|f fe fifefe *r aft
n
i)
257-261. On the other hand, if the same man after
entirely removing the oil, performs exercise with various in-
struments in a very dusty place, and cuts and breaks palm,
tamala, plantain, bamboo and Ashoka trees and destroys
things living and non-living, consider what is the real reason
for his not being coated with dust, while causing onslaughts
by various kinds of instruments. It is the presence of oil on
that man. wfaich_causesjbhe_jcoating with dust, not the (other)
movements of his body. Know this as a certainty. Similar-
146 THE SACRED BOOKS OF THE JAINAS*
ly, the right believer engaged in many kinds of activity not
having attachment, etc., in his conscious attention, is never
bound by the dust (of karmas).
Commentary.
When right belief is once acquired, the possessor is sure to get
Liberation, According to Jain Philosophy, even the slightest pas-
sion which is found in a saint of the 10th spiritual stage causes
bondage of karmas. Any impure passionate thought-activity must
result in bondage of karmas. Whenever a soul is disposed towards
self-realisation, it has even in the lower stages, a pure thought-
activity, with very mild passion-paint. Even in the 4th stage such
a soul will bind Karmas, but the duration of Karmas thus bound
(except that of good age Karma) will be less, when there is strong
passion paint. If one thinks that being a right believer he is not
ubject to Karmic bondage whether he acts rightly or wrongly his
ideas and actions are perverse. A right believer really takes special
care of all the actions of his mind, body and speech. He is full of
compassion for all beings, is very considerate and calm in temper, is
not attached to worldly pleasures* and is fully cognizant of the
consequence of Karmas, merits and demerits.
ftrnfti: 11
62. He, who thinks that ' I kill/ or ' I am killed* by
other beings, is foolish and ignorant. The knower is oppos-
ed to such thoughts.
Commentary.
It is from practical point of view that one says, " I have kill-
ed/' or " I have been killed." From the real point of view, this is
not correct. ' 'I/' the soul being immaterial and everlasting cannot
be killed by any one. The material vitalities which keep
a soul confined in a body may be destroyed. Such destruction is
called death, or killing. A right believer knows that no one can
kill him, till his own age Karma in exhausted ; neither can he
SAMAYASARA. 147
kill another, if the other's age Karma is not exhausted, A right
believer, however, would never harbour a thought of causing the
least injury to another. He also knows that whether he can injure
another or not, his own evil tendencies will result in the bondage
of demerit Karmas for him. A right believer is therefore ever in-
clined for the good of others. Again, if a right believer happens
to be a victim to the evil tendency of another, he does not ascribe
it to that other, and does not nurse any feeling of malice or re-
venge. He ascribes the injury to the operation of his own demerit
Karmas, and pities the other as being only an auxiliary? cause.
When a right believing householder happens to be in a position
where he has to administer justice, and to punish an erring delin-
quent, he does so without prejudice or malice, simply with a view
to correct the wrong-doer and prevent him from further wrong-
doing under fear of punishment. If he is attacked by a robber or
an enemy, a right believing householder would put forth his efforts
to save his person and property, or the person and property of
others from such attacks, and may even proceed to the length of
causing injury to the robber or the enemy, but such injury will be
caused without any malice or ill-will, and the right believing person
will ever be ready to help and befriend even a robber and an
enemy, on finding that the erst robber or enemy has mended his
ways and adopted a commendable course of conduct. A right be-
liever is thus never the killer, and is never killed. He is calm,
quiet, and equanimous.
263. By the destruction of age-Karma, death of living
beings, is said by the Conquerors, to take place, Thou dost
not destroy the age-Karma. How, then, is their death caused
by thee ?
Commentary.
The statement in this Gatha is with reference to the real point
of view. Yet, a person who kills or resolves or arranges to kill
another binds bad Karmas.
148 THE SACRED BOOKS OF THE JAINAS.
sfiwt i^i vrqj
n *$* n
a[3CT% ^ *ro ^TIT sftforr f^r irof n
264, By the destruction of age Karma the death of
living beings, is said by the Conqueror (to take place). They
do not destroy thy age-Karma. How (then is) thy death
caused by them ?
n ^ ^ sc n
it
266. He who thinks that I give life to, or receive life
from, other beings ; is foolish (and) ignorant. The knowcr
is opposed to such thoughts.
Commentary.
A right believer feels no pride, if he helps another. He thinks
that he is merely an auxiliary cause. The protection and safety
of other beings is dependent upon their own meritorious Karmas.
\\
|:T%?r^T%rTr ^/^ *if^ ^TTWTJ i
rfT: SKT $?n^ n ^^^ II
266. When, by the (auxiliary) cause of Karma all
living beings become miserable or happy, and thou dost
not produce that Karma. How, then, are they caused to be
miserable or happy by thee ?
^ft sift HTH i
u ^^vs ii
SAMAYASARA. 149
267. When by the (auxiliary) cause of Karma all
living beings become miserable or happy. And thou art
not given that Karma (by others). How then art thou made
happy by them ?
n
268. When all living beings are miserable (or) happy
by the operation of Karma. And thou are not given the
Karmas. How (then) art thou made miserable by them ?
Commentary.
From the real view point, whenever any person feels pleasure,
it is due to the operation of pleasure- feeling Karmas, and when he
suffers pain, it has for its cause the operation of pain-feeling
Karmas, If a person wants to give another pleasure or pain, he
cannot do so, if there is no operation of merit or demerit Karmas
in the other. From a practical point of view, every person must,
in dealing with others, try to help them in their difficulties and to
make them happy and should not be causing pain to them. This
conduct will bind meritorious Karmas for him, whether others
may be happy or not. Their happiness mainly depends on their
own meritorious Karmas. The thought of causing injury to an-
other will be the cause of binding bad Karmas, whether others
may be injured or not* A right believer must therefore remain
passionless.
160 THE SACRED BOOKS OP THE JAINAS.
289. Whoever dies and whoever is miserable, becomes
so, all by the operation of Karmas. Therefore, is not (the
idea that) thou art killed or art made miserable (by others)
really false.
n
II
270. If one does not die and is not miserable, that
also (is) certainly due to the operation of Karmas. There-
fore is not (the thought) that he is not done to death by
thee, nor made miserable, perverse I
Commentary.
Misery and death happen to living beings by the operation of
their own demeritorious Karmas. Those who have meritorious
Karmas cannot be put to death or made miserable by others,
Knowing this truth, a right believer must not be grieved if he
falls into miseries or is grasped by death. He should not feel
enmity towards others who might become auxiliary causes for
calamities or death to him. Neither should he feel proud of his
piety that he is so careful that he does not cause any injury to
others or death to anyone.
5ft
f wwft fif sN? ^wt W n
?r *3rifo! $?rr$Tr wanft wr4 n mt \\
271* This thought of thine that I cause beings to be
miserable (or) happy is foolish-thinking. It makes good
and bad Karmas bind thee.
Commentary*
A wrong believer, without understanding the truth, indulges
in the perverse thought that he can make others miserable or
SAMAYASARA. 151
happy. Owing to this wrong belief, Karmic molecules are attract-
ed to and bound with his soul. This thought has polluted his soul,
without doing any harm or good to others. Although the thought
of doing good to others will bind good Karmas, yet it is bondage
and an obstruction in the path of Liberation.
u *VSR n
ll wi 11
272. Thy impure thinking that I cause living beings
(to be) miserable or happy, becomes the cause of the bond-
age of merit or demerit.
Commentary,
The thought of doing injury to others causes bondage of deme-
ritorious Karmas, while the thought of doing good to others causes
bondage of meritorious Karmas. Bondage does not depend upon
others being miserable or happy through him. A man may attempt
to cause harm to another, and the other, instead of being harmed,
may gain some benefit thereby, still he, who entertains the
thought of doing harm, will never bind meritorious Karmas. In
the same way a doctor treats a patient with the good thought-
activity of saving him and performs an operation. Even if the
patient succumbs and dies, the doctor will not be subject to bad
Karmas, but will bind good Karmas on account of his good
thought-activity.
5T
u ^ u
ofiwnft ^
n
273. Thy impure thinking that I kill or I give life to
living beings, becomes the cause of the bondage of demerit
and merit.
m> % m* m\ fi i
U Wt U
162 THE SACRED BOOKS OF THE JAINAS.
n ^* n
274. Bondage is caused by impure thought-activity,
whether you kill or do not kill living beings. From the
real point of view this is the epitome of the bondage of
souls.
Commentary.
A person sitting in a lonely place may be harbouring an inten-
tion and making a resolve of killing or injuring another. He has
not yet taken any practical steps, yet his thought-activity will at
the very moment of its conception cause bondage of demeritorious
Karmas. One who desires to be free from bondage, must not there-
fore even think of doing harm to another. He must have a calm
mind with no attachment.
n
275. Similarly, whenever there is impure thinking as
regards falsehood, appropriation of what is not given, un-
chastity, or worldly belongings, demeritorious Karmas are
thereby bound.
U
276. Similarly, by thoughts directed to abstinence
irom stealing, falsehood, unchastity, and possessions meri-
torious Karmas are bound.
Commentary.
A man may not come into contact with others, and may not
perform any practical actions, yet the fact that he has adopted
SAMAYASARA. 153
rows and is determined to observe them, itself causes bondage of
good Karmas.
5*5 w*wrerw! 3 fh% sftroj i
n
fl
sr?f!r*T
II W u
277. Again, it is with reference to some object that
thought activity relating to a thing is caused in the souls.
The bondage is not caused by that thing ; the bondage is due
to the thought-activity.
Commentary.
If one has renounced all property, and has absolutely no attach-
ment for it, he cannot be bound by Karmas, even if, clothes,
utensils, and treasures are near him. Omniscient Arhants are
worshipped by Indras, lords of celestials and their Samosarana, the
Great Hall of Audience is superbly decorated by extraordinary,
superfine jewels, etc., but the Arhants have no bondage because
they have no attachment for these paraphernalia. Here one may
question that if only thought-activity is the cause of bondage, why
should worldly things be renounced ? The answer is plain. Absence
of attachment means renunciation ; and absence of renunciation
shows attachment. If you do not want even a piece of cloth it
cannot attach itself to you. The saying that one must live in the
world without any attachment for it, like the lotus in a pond, is
often misunderstood, and abused, or used as a pretext, for all indul-
gence in worldly objects by many a religious impostor.
$r ^ft as
sc | % ftr^jr n
* t
278. I cause souls (tq be) miserable (or) happy, I
bind them or I release them. This thinking of thine has no
meaning. Indeed, it is certainly false.
164 THE SACRED BOOKS OF THE JAINAS.
Commentary.
Our efforts to make others happy or miserable, and to take
them on the right or wrong patfe are only auxiliary causes, In
reality the soul is itself the primary cause of making itself miser-
able or happy, bound or released.
u RVSS. \\
fi
279. If the souls are bound by Karmas owing to (their
own) thought-activity being the auxiliary cause, and those
faced in the path of Liberation are liberated. What then is
thy action.
Commentary,
It is an established and invariable rule that souls themselves
are responsible for bondage on account of their own impure
thought-activities, and for Liberation by their own fixity in self-
absorption. It is useless to maintain that one can make another
bound or liberated. Every soul is the master of its own destiny.
3 s
r ^Jr^r ^ e^rr u *** u
\
t u ^50 n
u *** u
SAMAYASARA. is*
t
n * n
280-283. If you think that by your body you cause
misery to living beings, you are entirely wrong ; because
living beings are miserable on account of (their own) Karmas.
If you, think that by your speech you cause injury to living
beings, you are entirely wrong ; because the living beings
are miserable on account of (their own) Karmas. If you
think that by your mind you cause misery to living beings,
you are entirely wrong ; because the living beings are miser-
able on account of (their own) Karmas. If you think that by
weapons (etc.) I cause misery to living beings you are entire-
ly wrong ; because living beings are miserable on account of
(their own) Karmas.
Commentary.
These four Gathas explain that all living beings suffer on ac-
count of the operation of their own demeritorious Karmas. It is
therefore wrong to indulge in such thought activities that I can
make others miserable by my body, speech, mind or otherwise.
284. By body, by speech, or by mind I cause living
beings (to be) happy. This also is wrong ; because living
beings are happy by (their own) Karmas.
156 THE SACRED BOOKS OF THE JAINAS.
Commentary.
A right believer therefore does not boast that he can make
others happy at his own will and choice. He thinks that if he
attempts to do good to others he is merely an auxiliary cause. A
wrong believer forgets this fact and is proud of his activities of
mind, body and speech, if they are directed towards the good of
others.
n *m u
285. The soul by its thought-activity identifies itself
with sub-human, hellish, celestial and human (conditions of
existence) and also with many kinds of merit and demerit.
sramsfar ^ I
u
286. Similarly the soul by its thought-actj^i^identi-
fies itself ^vdth Dhaima and Adharma^ {substances) ; soul and
non-soul and the non-universe and the universe.
Commentary.
A wrong believer entertains the false idea that he is a king,
a general, a rich, or learned person or that he is very happy
or that he knows the whole universe and non-universe. A
right believer is always convinced, and feels no pride in agreeable
things and no sorrow amidst disagreeable circumstances.
n
m wforr
SAMAYASARA. 15T
287. The saints who do not entertain these and such
other impure thoughts are not besmeared by bad and good
Karmas.
Commentary.
Saints in high spiritual stages from the 7th onwards are all
deeply absorbed in self -contemplation and are free from any good
or bad thought-activity. Those in the 6th spiritual stage of im-
perfect vows, when not engaged in meditation have the good
thought-activities of doing good to others. Laymen in the 5th and
4th stages also are subject to good and bad thought-activities in
their different occupations and dealings with others- All these
bind Karmas according to their passions.
fTT3r?*JT
II
288. So long as there is an identification of th6 self
with the non-self, or feelings of joy and sorrow, and so long
)ks the realization of the nature of the soul does not shine
out in the heart, the soul does actions productive of good and
jbad Karmas.
Commentary.
The soul indulges in doing bad and good deeds, so long as it
does not recognize its own self and does not give up intimacy with
the non-self. A right believer has deep regard for self-advance-
ment and so all his actions are directed to that aim only. All the
virtuous practices followed by him are due to his inability to keep
himself fixed in self -absorption for want of strong soul power. But
he does not identify himself with them.
win qftofift a ***. n
158 THE SACRED BOOKS OP THE JAINAJ3.
289. Buddhi, Intellect, Fyavasaya, Determination,
Adhysvasana, Thought-activity, Mati, Understanding, Vi]-
^ana, Discrimination, Chitta, Thinking, Bhava, Emotion,
ind Parinama, Feelings all these have only one meaning.
n **o n
II ^ II
290. Thus know that the practical standpoint is con-
tradicted by the real standpoint. Saints absorbed in the
real standpoint attain Liberation.
Commentary,
All thought activities relating to non-self are as if a hindrance
tD the path of liberation. Practical standpoint deals with such
practices which have their concern with body, speech and mind
and are not directly leading to self-realization. The practical con-
duct of saints and laymen is merely an auxiliary cause for self-
advancement. When a person takes his stand on the real conduct
of self -absorption, which is the path of liberation the practical con-
duct by itself goes out of consideration. Thus those saints only who
are absorbed in the self by the help of the real standpoint can obtain
Liberation.
dhroi ftraratfjf
n *&t n
: *frf?rfr fs
II
291. Vows, Carefulness, Restraints, Equanimity, and
Austerities, are described by the Conquerors (from the prac-
tical standpoint). The soul, incapable of Liberation, remains
ignorant and a wrong believer, even when following these.
Commentary.
There are some souls in this universe, known only to the Omni-
scients, who are incapable of gaining right belief. While adopting
vows and practising austerities, they remain ignorant of the true
nature of the soul.
SAMAYASARA. 159
m ^ gin srafftres im u ^* n
irnr 3 II w II
292. A soul, incapable of Liberation, having no belief
in Liberation, even after study, derives no good from the
lesson, because of want of faith in right knowledge.
Commentary.
An Abhavya soul or one incapable of acquiring right belief is
known as such only to the Omniscient Arhats. Such a person
although he may be well-versed In the Jain scriptures and may,
even follow the practical conduct of a laymen or a saint, to the
letter of the scriptures, yet all this is useless so far as Liberation
is concerned. It is only the correct knowledge of the real point of
view, which is the cause of self -absorption.
u ** ^ n
II
293. He believes, trusts, desires, and also follows
meritorious deeds for the sake of enjoyment, but certainly
not for the destruction of Karmas.
Commentary.
This is so because in the depth of his heart there lingers a
desire for sense pleasures. His religious actions cause him bond-
age of meritorious Karmas, as a result of which he can reach even
up to the 9th Graiveyaka in the heavens. Without the help of true
knowledge of real point of view, mere knowledge and conduct
cannot lead to self-absorption.
3 *rwf id u *fc* u
160 THE SACRED BOOKS OF THE JAINAS.
TOT -*m?r ^f 5 eqraptt II w II
294. It should be known that the knowledge ^
rdnga, etc., the belief in Jiva, etc., and
beings is called (right) conduct from the
standpoint*
n ^^<< II
295. From the real standpoint the soul is my know-
ledge, the soul, my belief, and conduct. The soul is renun-
ciation, the soul (is) stoppage (of inflow of Karmas), and
concentration.
Commentary.
Although the practical standpoint is an auxiliary cause for
attainment of the real standpoint, yet the two are quite different
from one another. The former is dependent upon substances and
circumstances besides the soul, while the latter is quite independ-
ent of them and is based only upon the pure nature of the soul and
its right realisation. Real path of liberation is self -absorption
based on right belief, right knowledge and right conduct.
Knowledge of Jain scriptures, belief in seven or nine principles,
and adoption of the conduct of non-injury from a practical point of
view, are necessary in order to comprehend the real nature of soul
and liberation, for diverting the mind from worldly pursuits and
bringing it close to one's own self. But the soul, which does not get
real self-absorption, can not proceed an inch on the path of Free-
dom. Thus the real standpoint is opposed to the practical stand-
point, in the sense that without attaining the real standpoint, the
practical view-point cannot in itself lead to self-absorption.
f wtft ^Wft W^pOl ] % fipi II * &
SAMAYASARA, Wl
tt
296. Adhah-Karma, etc,, are the demerits of matter-
Substance. How can the setf-absorbed saint be responsible
for them, which are always the attributes of the non-self.
TOST mc u *SA* u
It
297. Adhah-Karma, etc., are demerits of matter-sub-
stance* How can one approve of things done by another, the
attributes of the non-self.
Commentary.
Adhah-Rafma is the action of preparing food, involving the
use of water, fire, vegetables, fruits, etc., where destruction of
some living beings is very probable, Laymen are ordained in Jain
Bcriptures to offer to the saints such food only as has been prepared
for family and not especially for the saints. The saints without any
desire for taste take what is given to them with indifference. Of
course they must be satisfied that the food is pure and not specially
prepared for them. Saints neither prepare food themselves nor causa
others to prepare for them, nor agree to any preparation by othfcrs,
nor wish that someone may prepare food for them. When the
time for taking food arrives they pass on along the houses of lay-
man. Whoever receive them, with due respect, performs worship
and offers a portion of such food as is prepared for his family, they
will take it only to keep the body fit for practice of saintly duties
and self-realisation. Therefore they are not liable to any bondage
of Karma, on account of possible injury to living being, etc.,
caused by laymen in preparing foodr
u
THE SACRED BOOKS OF THE JAINAS.
298. How can this material thing, whether Adhah-
Karma or Uddeshika be of my doing, as it is said to be
always devoid of consciousness,
ii *. n
299. How can this material thing, whether Adhah-
Karma or Uddeshika be of my doing, as it is said to be
always devoid of consciousness.
Commentary.
If a layman has prepared food (possibly causing injury to
living beings) for his own family or specially for a saint and the
saint has taken such food, he will not be subject to any Karmic
bondage consequent on its preparation, if he is satisfied that he is
taking only such food as is pure and is prepared for the layman's
family only. Only the layman is responsible for all the demerit,
if any, occasioned by the preparation and offer of food to saints in
contravention of rules laid down in Jaina scriptures. If, however,
the saint becomes aware that the food is prepared for him and even
then he accepts it, he will be responsible for bondage of Karmas.
5 ^ vm<rf| flftfl m* t
SAMAYASARA. 163
u 3* n
300-301. As the quartz-crystal gem being pure does
not modify itself into red or other colour ; but by red or other
substance, etc., it looks coloured. Similarly the pure knower
does not modify itself into love, etc. But by love and other
defects it appears affected.
Commentary.
Love, hatred and other impure thought-activities are not the
soul's own natural modifications. Just as the crystal gem is by
nature pure and white, and does not by itself modify into red,
blue, black or yellow colour, but when a coloured substance is
placed next to the crystal, it reflects the colour of that substance,
and its pure whiteness is not apparent A right believer thus
knows that as colour can not be the nature of a crystal gem, so love,
hatred, etc., can never be the natural thoughts of the soul. They
are impurities of Karmic matter.
ST fog
wmj M * n
302. The knower never causes love, hatred, delusion
or passionate thoughts by himself in himself. Therefore he
is not the doer of those thoughts.
Commentary.
A right believer always tries to remain aloof from such auxi-
liary causes as may bring about the operation of passion Karmas
and patiently awaits the time when he may become quite peaceful
and happy.
ftriinr wpra^g ^ % mt i
qfapwnft Twmft Wfc i^ft (\\*\\\
164 THE SACRED BOOKS OF THE JAINA&
II V? N
303. One identifying himself with such thoughts as
proceed from love, hatred and passion producing Karmas,
is bound up again by Karmas, like attachment, etc.
n
\\ $* v n
304. If one thinks that the thoughts which proceed
from love, hatred, passion- producing Karmas, " are mine,?
the thinker binds Karmas like attachment, eta
n
ftfT II f oV, II
3Q5. Non-repentance of 2 kinds. Non>reiunciatji)ii
also (of 2 kinds), should be known. In this way, by such
preachings the knower is said to be not the doer.
II
306. Nonrrepentance (is) of 2 kinds, External, Inter-
nal. Non-renunciation also (is) External or Internal. Such
being the preaching of the scriptures, the knower is said to
be not the doer.
SAMAYASARA.
*65
swfl *rr?f are f ^^r si
n
307. So long as the soul does
internal non-renunciation and non-re
the doer. This should be known,
Commentary.
it
, follow external and
ance, till then it is
External non-repentance is attachme; \ soul to animate and
inanimate objects. Internal non-repentan .attachment to im-
pure thoughts. External non-renunciation . H achment to exter-
nal objects which he wishes to have in future. Internal non-renun-
ciation is attachment towards impure thoughts which he wishes to
entertain and indulge in future. External things are auxiliary causes,
internal impure thoughts. Thus, a wrong believer being attached
to external objects, is the doer of impure thought-activities, and is
subjected to strong bondage of Karmas. A right believer has no
attachment to any external or internal object, animate or inani-
mate. He is quite contented with his own soul's natural happiness,
knowledge and power. He thinks neither of the past nor of future
enjoyments. He is therefore not subject to bondage of Karmas.
Right believers in the 4th and 5th stages have got some regard for
past and future things, but they know it as a defect due to partial
vow-preventing, or total- vow-preventing passion-Karmas and are
always bent upon removing it. The most effective remedy is con-
centration of mind, which they practise and which helps in the
progress of right conduct.
To summarise Bondage is caused by attachment to non-self.
It is attachment which causes Karmic molecules to bind the soul.
This attachment is due to wrong belief and error-feeding passions.
Desire for sensual gratification, and worldly pursuits cause this
attachment. He who longs after sense-pleasures is always unsatis-
fied and suffers miseries of mundane lives. After constant think-
ing and meditation one can attain right belief. Whatever Karmic
bondage a right believer in lower stages incurs, shall certainly be
removed in due time ; and he will become the self-absorbed Sama*
yas&ra, the soul-essence.
166 THE SACRED BOOKS OF THE JAINAS.
CHAPTER IX.
Liberation (Moksha.)
m r rci rr m \\ \ * * u
TOfflf
X5
HT md qwft ft fftal II \ o 8. U
308-309, As a person, bound in shackles from a long
time knows their harshness, mildness and (their)
If he does not break them, he is not released from Karmic
bondage, and even after a long time that person does not
obtain Liberation.
Ncft
n \\*\\
310. Similarly, even knowing the c^antity, the nature,
the dotation, and intensity Karmic bondage (the soul) is not
^^""""^jtiin- - nu^i/*" " x ' - *^ s % 1 ^-*^^* r w* iw ^*'^^* rf ' < ***^ '
liberated. If (it) becomes pure, it frees itself from all
(Karmas).
Commentary.
Here is a refutation of the view that a soul which is aware of
its Karmic bondage can be liberated by the mere knowledge of it.
Unless one makes efforts for Liberation, he cannot be liberated,
just as a person in shackles cannot be freed from his bondage merely
SAMAYASARA. 167
by knowing that he is in bondage. He must, in order to be free,
adopt measures for breaking off the shackles. Right conduct is
indispensible to right belief and right knowledge, in the path of
Liberation. Just as a person who knows the right way to ascend-
ing a hill cannot reach it, if he does not take the trouble of ascend-
ing the hill ; but if he ascends along the right path to the right
point, he is sure to reach his destination, at some time, without fail.
In the same manner a right believer must begin to follow the
three-fold path of Liberation which is in one word called Self*
absorption,
n t * u
sfritsft 5? matt* f%*usrat m U II
311. As one bound by shackles does not get freedom,
by merely thinking cf the bondage. So the soul also does
not attain Liberation by merely thinking of the (Karmic) 4
bondage.
Commentary.
A person may pay close attention to the scriptures, in which
the nature of Karmic bondage is explained, but he cannot get rid
of Karmas, unless he adopts self-absorption.
wrer f
ft firm^w u ^ n u
u
312. As one bound in shackles attains freedom after
having broken the bondage, similarly the soul attains Libera-
tion by breaking the bondage (of Karmas).
at * m<$t mi wm *w* \\\\\ u
168 THE SACRED BOOKS OF THE JAINAS.
sni
smrtfo ftirNra; II **3 U
313. As one bound in shackles attains freedom by
cutting the bondage, similarly the soul attains Liberation by
cutting the bondage,
I) ^ t U
n
(14^ As one bound in shackles attains freedom by
irowing aside the bondage, so the soul attains Liberation
py throwing aside the bondage.
^rq ?35r ?r ^^g^^q fni a ^ u r
n
315. And having known the nature of bondages and
his own true nature, he who does not indulge in bondages,
achieves Liberation from Karmas.
Commentary.
Self-analysis, self-discrimination and non-attachment are
necessary for the path of Liberation. First of all, a wise man must
know the true nature of soul and non-soul, the nature of Karmic
tondage, and its injurious effects upon the soul, and then realise
;hat his one-ness with his own self would bring peace, happiness
and freedom.
n \\$ it
SAMAYASARA.
Thus the soul and bondage disunite, each having
its ^Wfr^real essential nature. And they fall apart, being
chiselled by the chisel of self -discrimination,
Commentary*
Material Karmas and soul are mixed together like milk and
water. Their individual nature can only be discriminated by
taking their differentia into consideration. Differentia of soul is
pure consciousness, free from any obscurity or passionate and
impure thought- activity. From real point of view it is quite pure,
all-knowing, all perceiving, all powerful, all-peaceful and all-happy.
The operative effects of Karmas and other physical conditions are
all material. By constant practice, this self-discrimination makes
the soul quite pure, peaceful, and happy like all other liberated
souls.
as r
H
317. When the soul and bondage disunite each having
attained its own real essential nature, the bondage should
be given up ; and the pure soul should be realised.
n
n
318. How is the soul realised ? The soul is realised
by self-discrimination ; as by self -discrimination (they, i.e.,
soul and bondage) are separated, so by the same self-discri-
mination (the soul) should be realised.
170 THE SACRED BOOKS OP THE JAINAS.
a. n
n *R%rlfarTT
ffa vrrFvr: ll W II
319. The soul which should be realised by self-discri-
mination is certainly "I" from the real stand-point. What-
ever thoughts remain over, they should be known to be other
than " mine."
s^j n \** \\
320. The seer which should be realised by self-discri-
mination, is certainly "I" from the real point of view.
Whatever thoughts remain over, they should be known to be
other than " mine."
sir w i m 3
^ q>r% w?^? \\\^ \\
?TT?TT
321. The knower which should be realised by self-
discrimination is certainly "I" from the real standpoint.
Whatever thoughts remain over, they should be known to be
other than " mine."
Commentary.
A right knower bent upon self-realisation should contemplate
that the object of self-realisation is no other than himself. " I am
the pure soul," I realise myself, through my own discrimination,
SAMAYASARA. 171
for myself, alone, from my own soulness." " All other than my
ownness is foreign to me." " I am I," " they are they/' " I am
no other," " they are not me," this meditation should continually
be practised. It will result in drawing away attention from else-
where, and in concentrating it upon the pure soul. Thus self-
realisation will appear and will naturally procure self -absorption.
When the pure soul will be realised, all kinds of thoughts about
soul or others will disappear. The soul will sink deep into the
depth of its own pure nature, where there are no wavering
thoughts. Immersed in the deep and vast ocean of soul-happiness,
sweet as nectar, unruffled by any waves or currents of wavering
thoughts or passions, the self-absorbed soul enjoys bliss indescrib-
able, and inconceivable.
u
r
322. What wise man, knowing all thoughts to result
from operation of non-self (i.e., Karmas) and realising the
pure soul, can utter the words " This is mine."
Commentary.
A wise person is fully convinced of the pure nature of his soul,
and, leaving all attachments, realises his own self and attains real
happiness. Although in practical conduct when dealing with others,
he may say "This body is mine," "this cloth is mine/' "this
family is mine," " this property is mine/' " these impure thoughts
are mine," yet he knows that what he says is only from the prac-
tical point of view.
part
in ^ ^rrf^r 4hc f f^r
THE SACRED BOOKS OP THE JAINAS.
323. He who commits theft and other sins becomes
afraid that he may not be arrested by anyone as a thief,
(when) moving among the people.
n
W II ^^V II
^ >
324. He who commits no offence certainly goes about
fearlessly among the people. The fear of being arrested
never arises in him in any circumstances whatsoever*
\
n
n m II
325. Similarly, the soul, which is guiltyijtears that
it may be shackled but one which is not guilty has no fear of
being shackled.
w
II
326. Attainment (Sansiddhi) ;
accomplishment (Siddhi) ; achievement (Sddhitam) ; and
devotion "(Ar&fhitam) (are) synonymous. The soul, which
is devoid of self-devotion, is certainly guilty.
SAHAYASARA. ITS
Commentary*
Apar&dha means without ridha or self-devotion. In common
parlance Aparfidha means fault or offence. FroM*tlrenpg|il pofnt of
view, Shrl KundakundScharya reduces the word to its ultimate
root-meaning, making fault or offence equivalent to being devoid
of devotion to the self. Real truth whether it is belief > knowledge
or conduct is one, self-absorption. All else is error of one kind or
the other. Our lives on earth or in heaven may be the purest and
the highest. But that is of no avail, Any lapse from this condi-
tion of pure self-realisation is necessarily a fault, an Apaf&dha
which becomes the cause of the inflow and bondage of Kartnie
matter. From this pure point of view, good and bad are equally
undesirable, equally mundane and worthy of renunciation. The
soul's safety lies in itself. Safety here does not lie in numbers.
It lies in loneliness. The meditation of oneness of loneliness
(Ekatva Anupreksha), has this teaching for its highest meaning.
The soul must realise its full independence by realising that it
accomplishes its aim only when, and in so far as, it is absorbed In
itself. Then alone, matter is important and the non-self stands
aloof, incapable of attacking the soul or attaching itself to it. Any
intermission of this self-devotion is the immediate passport to the
mundane wheel going on once again.
It may be noted that this position is very much like the SAnkhya
account of Purusha and Prakrit!. Prakriti, matter, has no power
over the Purusha, soul. But as soon as the soul turns its eye
towards her, she begins to dance at once, and by making
the soul identify itself with her, draws it into the witching toils
of her insinuating grace and thus makes it wander in Samsfira.
But the distinction is this. The Purusha in Sdnkhya is never the
doer. Its role is passive. It is fatal. It is born of Aviveka, indis-
crimination. The Purusha never in any way draws Prakriti to It.
It, for ever, remains separate from Prakriti. The union is only
apparent and a child of indiscrimination. In Jainism the soul is
the doer, the responsible creator of its own thought-activity, which
actually draws matter to inflow into the soul and become assimilat-
ed with it by the presence and operation of the passions and of
feelings of love, hatred, etc. The Liberation from Karmic matter
is also a deliberate act of the soul itself. There is no automatic
Liberation, like the automatic stoppage of the dancing Prakriti
when the Purusha withdraws his fascinated eye from its fatarf
loveliness.
1T4 THE SACRED BOOKS OP THE JAINAS.
fMI
n ^vs u
327. Repentance (of sins), pursuit (of virtue), aban-
donment (of love etc.), fixing of the mind, and withdrawal
of the mind s Self -censure, confession of faults, purity by
expiation. This is the eight- faced pitcher of poison.
Commentary
In practice, all the eight acts mentioned above are very high
and commendable engagements of ascetics. But for one who is
bent solely on the realisation of the self, they are hindrances, and
therefore like poison, because they produce bondage of good Karmas
which keep the soul in Samsra, and stand in the way of its self-
realisation.
Self-absorption is that stage of advancement where the soul is
entirely full of itself, and has no need of the non-self. Nor is it
then possible for the non-self to intrude upon the sacred and
absolute self-contentment, in which the soul is immersed in self-
absorption. Thus indeed, the absence of repentance, etc., may be
described as undying bliss, or as immortal nectar.
This is to remove the perverse belief that pursuit of practical
conduct of saints, i.e., repentance, etc., will lead to Liberation from
bondage of Karmas. Where there is any concern with any thing
other than one's own soul, there is some attachment whether good
or bad. That thought-activity which is not pure causes bondage of
Karmas. It is only absorption with true and clear knowledge and
belief in self, which can remove Karmic dirt and cause realisation
of true independent happiness. In practice, for those who can not
follow the rules of right conduct unblemished, repentance, etc , are
no doubt like pitchers of nectar, because they relieve him of bond*
age of bad Karmas. But as they cause bondage of good Karmas,
they are like pitchers of poison in comparison to pure self-concentra-
tion where there is no question of either practical duty or any
bondage. Liberation is fixity of soul in its soulaess without any
SAMAYASARA. 175
fall for ever. For a wise man who aspires for such Liberation, the
path laid down by conquerors is only self -absorption or realisa-
tion of Samayasdra or essence of soul as it is. All practical duties
are merely auxiliary causes to direct his mind from all other things
and to keep it engaged in soulness. If this fixity continues for one
antar-muhtirta and the soul gains pure concentration and ascends
the destructive ladder of spiritual stages, it is sure to destroy the
four destructive Karmas, within an antar-muhtirta and attain the
perfect position of, an omniscient or Arhat. Thus Samayas&ra
only is the path for the goal, which is also Samayasara.
CHAPTER X.
LIBERATION.
Pure Absolute Knowledge.
u
M
328. Know that which is produced by the attributes
(of a substance) to be no other than the substance. It is
only a condition of gold which (is exhibited) by bangles, etc.,
nothing else.
ft^wiw mu u
II
320. Whatever modifications of the soul and of the
non-soul are described in the scriptures, know them (as) soul
or non-soul, and nothing else.
178 THE SACRED BOOKS OP THE JAINAS.
Commentary.
All conditions adopted by soul are possessed of soulness. Soul
does not lose its attributes in any of its forms. It cannot be altered
into non-soul. So non-soul modifies in non-soulness. All forms of
non-soul possess all the attributes of non-soul. Non-soul can
not be transformed into soul. The unjvei^.e_cpn3ists of two
substances, soul and non-soul. Their^ combination is the cause
of 1}on3agrt?rTirun3ane existence, and their separation is Liberation,
Had there been only one of the two substances, no bondage or libera-
tion could have been possible. Soul by itself can never become
impure ; and all souls must therefore have been pure and perfect.
If only non-soul existed in the universe, dead matter could not
have any activity for bondage or liberation.
f frr%
fog
\\
330 . Because the soul is not produced by anything
whatever, therefore it is not an effect ; it does not produce
anything whatever, therefore it is not the cause either.
u
?TIT JT?firI ^qif% I
ll ^? u
331. Except that a doer (is called so) with reference to
a deed done ; and a deed, with reference to a doer, no other
conclusion is ascertainable.
Commentary,
The doer and deed are related to each other. Modification of a
substance is called its deed, the doer of which is the same substance*
SAMAYASARA. 177
It is the established rule. A mundane soul being already engaged
in and interfused with matter, the material adjunct of the soul
makes possible the bondage of soul by matter. The soul'd own
thought-activity assists in this result ; but of course, cannot be
and is not the primary cause to produce the Karmic matter, which
binds the soul. Primary causepf material Karmic bondage is mat-
er and that of conscious thougHt^actlvitieslslhe souK
332. But the soul on account of the operation of past
Karmas is born and dies. And Karmas also are produced
(and) destroyed by action of soul.
n ^^ n
u
333. The bondage of the two, of the soul and the
Karmas, is produced by soul and Karma each being auxiliary
cause of the other. Thus is produced the Samsira, worldly
wandering*
Commentary.
The impure thought-activity of the soul is the auxiliary cause
of the bondage of fresh Karmas. The past Karmic operation is the
auxiliary cause of new impure thought activity. Thus from bond-
age to bondage the deluded soul wanders in mundane existences*
Soul and Karmic matter both are auxiliary causes to .each other in
the phenomena of mundane life*
<rafiq ^nii
ti
178 THE SACRED BOOKS OF THE JAINAS.
n w n
334. So long as this conscious soul does not give up
the effect of Karmas, till then it remains ignorant, wrong
believer and devoid of right conduct.
V 335) When the soul gives up (attachment to) the in-
finitelorms of the fruition of Karmas, then the knowing and
^he believing ascetic becomes liberated.
Commentary.
A right believing and right knowing ascetic gives up all
attachment to all kinds of Karmic fruits and is contented with his
awn soul's pure peace and happiness. He begins to free himself
from Karmic bondage and he is at last liberated.
3*5 *ww srnu s ^ n ^^ H
336. The ignorant engrossed in the various forms (of
>perative Karmas) certainly enjoys the fruit of Karmas,
While the knower (merely) knows fruition of Karmas, but is
lot affected by the operative (Karmas).
Commentary.
A wise person suffering from disease knows it to be due to
tome outward cause of his carelessness and inward cause of his
SAMA^ASARA, 179
pain-feeling Karma. He calmly uses medicine for it and tries to
be cured, and feels no worry. Similarly a right knower calmly
bears the effects of Karmas and is not affected by them.
*ft jtft i
n*fWt frnuial ^ V* u
337. Again the faultless soul, remains fearless. Res
Using the " I" it is ever engrossed in self-devotion,
Commentary.
A right-believing, and therefore faultless person, is brave and
has no fear of being destroyed or injured. He is ever engaged in
self-devotion and meditates that " I am the pure, peaceful, happy
soul." He attains self-realisation.
ft q*ffora*ft
ar 15 i<wt fi fi \\* n
n
338. The soul incapable of Liberation, even after
having read the scriptures, does not give up Karmas. Ser-
pents may drink sugar and milk, but they do not thereby
become poisonless.
n
339. Fixed in non-attachment, the knower knows the
fruition of Karmas, sweet, bitter, of many kinds. He is
therefore described as non-affected.
180 THE SACRED BOOKS OF THE JAINAS.
Commentary.
Just as the director of a drama is not affected by the parts
the actors play, similarly the true believer sees the drama of life,
but is not affected thereby.
u
u
340. The knower neither performs nor feels the Kar-
mas of many kinds* but knows the fruition of Karinas, their
bondage, merits and demerits.
%qr ii \ ? u
\
u ?? u
The eye itself is neither the cause nor the per-
ceiver. Knowledge also knows Bondage, Liberation, Opera-
tion, and the shedding of Karmas,
CHAPTER XI.
Samayasara*
n
i I
u
SAMAYASARA. 181
u
n
342-344. In the opinion of some people Vishnu
creates celestial, hellish, sub-human and human beings ; if in
the (opinion of) Shramanas (Jaina ascetics), also, the soul
produces the 6 kinds of bodies (earth, air, fire, water, vege-
table, and mobile) ; then there seems to be no distinction
between those people and Shramanas* For the people,
Vishnu creates, and for the Shramanas the soul creates.
Thus there seems no Liberation wh^s^eveFIor aiiyiJf 'the ?lwb,
the Shramanas and the people, ever creating in this world men
and celestials.
Commentary.
Even saints who consider the soul to be the doer of Karmas and
their enjoyer, from real point of view, are perverse believers like
the people, who believe that God, a personal supreme being^ creates
mundane souls, and make them act as he desires. A God who in-
dulges in such activities cannot be free from Karmic bondage To
the right believer the pure Soul is God, quite pure and absorbed in
its own nature of pure consciousness and bliss and does not create
even in himself any foreign thought-activity whatsoever.
ro RWr n vi xu
182 THE SACRED BOOKS OP THE JAINAS.
ffft awftj ?WH j wgf^r tff^ig Hif *r^f u ^3 ^ n
ft^^Rrfr
n vj\j 11
ii
345-348. The Knowers of the principles say From
the practical point of view the non-self substance is mine.
But they know, that from the real stand point, even an atom
in this world is not mine. As a man may say " the village,
country, town, kingdom is mine." But they are not his
(really) and the soul says so in delusion. Similarly the know-
er who thinking that the non-self is his, makes it his own
undoubtedly becomes a wrong believer. Therefore thus know-
ing (that the non-self) is not mine, the belief of both these
(the people and the Jain ascetics) thatjhe_soul_creates the
non-selfsuhstance should be known to be of those devoid of
~ T nr-
right-belief.
SAMAYASARA. 185
Commentary.
Neither any personal God nor any soul can create any other soul
or non-soul. A soul is neither the primary nor the auxiliary cause
of any action in another substance, from the real point of view. It
is full of consciousness, without any motive or desire for any
foreign activity whatsoever. A different belief is perversity.
f 5* *fr SIT *Riij w r ii \ss. M
srr nsfi srr IT^FPTJ n W II
349. It is from the point of view of some modifications
and not from others that the soul is destroyed. Therefore
there is no Ekanta, one-sided view, that one soul acts, and
not another.
Commentary.
The soul is both eternal and temporary. A substance is
eternal, when viewed from the point of change of condition from
a human to a celestial being, it may be called changing.
n \** u
350. It is from the view-point of some modifications
and not from others that the soul is destroyed. There-
fore the same soul enjoys (the fruit of Karmas) or another
(enjoys) there is no Ek&nta, one-sided \iew, that one soul
feels and not another.
Commentary*
Every substance has the capacity of rise, decay, and perma-
nence. So has the soul. Take the case of a soul transformed from
the life of a man to that of a celestial* From the substantive point
14 THE SACRED BOOKS OP THE JAINAS.
the same soul assumed both these conditions but from the point of
view of change of modifications, the life conditions of a soul in man
are different from those in the celestial state.
n
n n? II
351. Know that person to be of perverse belief and
not of the Arhat (faith), who thinks that the self-same person
who performs an action must have the effect (of that
action),
n w n
5fwt sjra^ft f^qrref%Tmr^ u ^^ n
352. One performs, and another suffers or enjoys (the
effect of that action). He who believes thus should be known
as a wrong-believer, and not of the Arhat (faith).
Commentary.
Some persons believe the soul to be transient ; and others say
that it is unchangeable. Both views as absolute are wrong. Under
such belief, no one will strive for freedom. Thought of imperma-
nence will make a man hopeless. The impossibility of change will
make one irresponsible. Both views are correct from their respec-
tive points.
sifl *nrfr ft^^iftft ^fl wmm i
u \* u
II ?H? II
SAMAYASARA.
363. If the right-belief-deluding Karma makes a soul
a wrong believer, then the unconscious Karmic matter, accord*
ing to thee, will certainly become the doer.
n ^ *a u
364. If right-belief -deluding Karma or right-belief -
clouded-with slight- wrong-belief (Karma) makes the soul a
slightly-faulty-right-believer, then the unconscious Karmic
matter, according to thee, will certainly become the doer.
Commentary.
If the soul be taken as quite inactive, and the impure activity
of the soul be ascribed to change effected by material Karmas,
then matter will be the active cause like a conscious being. This is
impossible. No one can cause any substance to modify if it has not
the capacity of modification.
f'rff
301 if u \w u
* II
355. Or (if) this soul causes wrong belief in material
substance, then the material substance (will become) a wrong
believer and not the soul.
u ^^^ u
wr ^ft^t iff^tR ST^"^ 5F^ f^^^n?^ I
; u i^^ u
18 THE SACRED BOOKS OF THE JAIN AS.
356. Or if the soul and Prakriti (Karmic matter) cause
matter-substance to be wrong belief, then being produced by
the two, both of them will bear the fruit of it.
Commentary.
The proposition that soul and Karmic matter combined cause
matter-substance to turn into wrong belief, is also untenable. The
reason is that matter by its very nature of inertness is incapable of
suffering any consequence, sinful or meritorious.
u
357. Neither Prakriti (Matter) nor soul causes the
material substance to be wrong belief. Is it not certainly
wrong that material substance is wrong belief I
Commentary.
Again, if one propounds the theory that neither soul nor Karma
makes a matter substance to be modified into wrong belief, hi pre-
vious proposition that matter alone is wrong belief is refuted.
Wrong belief here means the thought-activity which is the
auxiliary cause of Karmic matter being bound with the soul.
From the point of view of the soul, the primary cause of wrong be-
lief is the soul itself, i.e., its thought activity and the auxiliary
cause is matter. But from the material point of view, the bondage
which we call wrong belief is primarily matter and the soul's
thought activity is only its auxiliary cause.
u \m \\
wnrffr
SAMAYASARA. 187
wrotwrft
u \ \ o M
II ^ H
5f ft 3*4
r: n W H
358-361. And (if) by Karmas, (the soul) is made igno-
rant; and also (is made) the knower by the Karmas, (and)
it is caused to sleep by the Karmas, and also it is awakened
by the Karmas. By the Karmas (the soul) is made happy,
and similarly by the Karmas (it) is made miserable. And by
the Karmas only, (it) is brought to wrong-belief, and also to
Vowlessness. By the Karmas (it) is made to wander in the
upper, lower, and also in the middle universe, and also by
the Karmas is caused all good or bad whatever. The Karma
does, the Karma gives and takes away anything whatsoever;
then all souls will become actionless.
Commentary.
According to the S&nkhya system souls are inactive, and Prak-
riti only is the active agent. The truth, 'however, is that an
impure soul invites impure thought activity. The "operation of
material Karmas is merely an auxiliary cause. An inactive soul
188 THE SACRED BOOKS OF THE JAINAS,
can never be responsible for any action and can never enjoy the
fruit of its action.
g fr u
u
: u
niraff)r
II H^ II
362-363. If the ancient scriptual teachings of the
Achdry^s be that male Karma desires woman, and the woman-
Karma desires man, then no soul whatsoever will become un-
chaste, according to thy teaching, because as has been said
(above) material Karma by itself desires material Karma.
Commentary.
If the soul be taken as quite inactive and a substance without
nature of change ability, then no soul will ever be guilty of unchas*
tity. Only matter will be responsible. This is quite absurd*
Under this view, there is no place for^Ethics-
a w u
364. The Prakrit! of Karma destroys another, and is
destroyed by another. It is in this sense that Parghata
Kama (Karma) U described*
SAMAYASARA. 189
u
886. Then no soul whatsoever is the killer, according
to thy teaching, because the material Karma itself, as said
above, destroys the material Karma,
Commentary.
If the one-sided view that only Karmic matter destroys other
Karmic matter, be propounded, then no soul will be responsible for
the sin of causing injury to any other being* All souls will be non-
killers and non-killed. The doctrine of non-injury will become
nugatory.
s u ^ $ n
366. Thus if any Jain ascetics propounded, like this
the Sdnkhya teaching, (then) according to them, the material
Karma only is active, and all the souls are non-active.
Commentary.
In theJaina scriptures all propositions are stated from two
standpoints, real and practical. If only one of them is followed,
the truth will not come out. Real point of view in Jainism says
that all souls are pure, and do not cause any impurity, or any sin,
or bondage or Liberation : but at the same time from a practical
point of view all mundane souls are bound up with Earmic dirt and
modified into their impure thought activities by the operation of
K*r*aas. This view makes the aoul responsible for its deed of
injury, unchastity, etc.
190 THE SACRED BOOKS OF THE JAINAS.
u ^vs u
387. Or if thou boldest " my soul causes itself by
Hself " thy saying this also is perverse thinking.
n
I ^c n
368. In the scriptures, the soul is said to be eternal
md having innumerable spatial units. And that soul is
lever capable of causing itself to be less or more.
f%^rTT?TT Sfpfif^ W^TTf^ ff I
869. Know the soul's own nature, from (the point of view
>f) expansion, to be co-extensive with the universe. How
lues thou say that this substance is more or less than that ?
ufa I (
f m u
u
370. The knowing substance exists with its knowing
lature. In this view, the soul never causes (creates) the soul
rom itself.
SAMAYASARA. 191
Commentary.
The soul has ever been existing with its knowing nature. It
is useless to say that soul causes soul. When there is no right
discrimination, the soul believes itself to be the doer of impure
thought- activities, but when right discrimination is attained, then
the wrong belief that it is in reality the doer of impure thought-
activity disappears and there arises the right belief that soul is
really the doer of its own pure conscious thought-activity. An
inactive soul can never be purified. The one-sided view of the
Sankhya system is not correct. The soul is the doer of impure
thought from the practical point of view, but it is doer of pure
thought only, from the real point of view. Both views should be
taken into consideration.
u
it
371. There is no belief, knowledge, or conduct what-
soever in unconscious objects of senses. Therefore v?hat does
the conscious soul destroy in those sense objects.
Commentary.
Belief, etc., does not inhere in sense objects ; objects being
merely auxiliary causes of it. Therefore if the soul removes these
sense objects, but retains its own thought-activity of attachment,
etc., which is the primary cause of belief, etc. , it can gain nothing
by this removal of sense-objects. The word 'Ghadayade' in the
Gatha implies that the belief, etc. , here mean wrong belief, etc.
ft wA *KW*I & *3t w v u
u
372. There is no belief, knowledge or conduct whatso-
ever in the unconscious matter of Karmas; therefore what does
the conscious soul destroy in those Karmas.
192 THE SACRED BOOKS OF THE JAINAS.
t
n
373. There is no belief, knowledge (or) conduct what-
soever in the unconscious body ; therefore what does the con-
scious soul destroy in those bodies.
n
^r^
374. And destruction is enjoined of (wrong) belief,
(wrong) knowledge and (wrong) conduct ; but the destruction
of any kind of the above said material things is never en-
joined.
Commentary.
A mere withdrawal from sense-gratification is not renunciation.
Outward objects are not the primary causes of attachment, or of
wrong belief, wrong knowledge and wrong conduct. They are
mere auxiliary causes.
w?tftf|r nrfa inft j ft^^f u ^vs^ u
n
375. Whatever attributes are peculiar to the soul, they
certainly are not found in the non-soul substances. Therefore
in the right believer, there is no attraction for the sense-
objects.
Commentary.
Sense-objects are material. They do not possess consciousness.
Indifference and non-attachment to them is Renunciation, Onrii
SAMAYASARA. w*
not required to destroy his body, or any of his sense-organs* or any
sense-object.
sfcfr iftf r sfhrerj *TCOT qi^pn i
l 1 II
H
376. Love, hatred, delusion are certainly the soul's own
thought-activities (from the impure real point of view). For
this reason, really there is no attachment, etc., in sound and
other (sense-objects).
Commentary,
By renunciation of sense-objects only, without
internal attachment for them, the cause of bondage is not removed
and the path of Liberation is not acquired.
*$ I^OF ^va u
u ?* n
377. By one substance the destruction (or creation) of
the attributes of quite another substance is never caused*
Therefore indeed all substances are produced by their own
peculiar nature.
Commentary.
Creation and destruction only mean the change of condition of
a~substance. The primary attributes are not destroyed, and no
fresh ones are created in any substance. Any other substance in
merely an auxiliary cause for creation and destruction of any con-
dition of another substance, but it cannot create any new attribute
in another substance nor destroy any attribute of another. There-
fore a person who wants to purify himself must rectify his own
thought-activity. If he thinks that outward objects like women,
wealth, lands, clothes, ornaments, etc., are causes of his impure
thought-activity and thus by their removal only he will become
192 THE SACRED BOOKS OF f HE JAINAS.
u
%?Tfa?rT ^ li W II
373. There is no belief, knowledge (or) conduct what-
soever in the unconscious body ; therefore what does the con-
scious soul destroy in those bodies.
374. And destruction is enjoined of (wrong) belief,
(wrong) knowledge and (wrong) conduct ; but the destruction
of any kind of the above said material things is never en-
joined.
Commentary.
A mere withdrawal from sense-gratification is not renunciation,
Outward objects are not the primary causes of attachment, or of
wrong belief, wrong knowledge and wrong conduct. They are
mere auxiliary causes.
w?ififtr uff^i vw ft^^ u i w ii
u 3w u
376. Whatever attributes are peculiar to the soul, they
certainly arc not found in the non-soul substances. Therefore
in the right believer, there is no attraction for the sense*
objects.
Commentary.
Sende-objects are material. They do not possess consciousness.
Indifference and non-attachment to them is Renunciation, Onrii
SAMAYASARA.
not required to destroy his body, or any of his sense-organs, or any
sense-object.
j
n
376. Love, hatred, delusion are certainly the soul's own
thought-activities (from the impure real point of view). For
this reason, really there is no attachment, etc., in sound and
other (sense-objects).
Commentary.
By renunciation of sense-objects only, without renunciation^ ot
internal attachment for them, the cause of bondage is not removed
and the path of Liberation is not acquired.
377. By one substance the destruction (or creation) of
the attributes of quite another substance is never caused.
Therefore indeed all substances are produced by their own
peculiar nature.
Commentary.
Creation and destruction only mean the change of condition of
a~substance. The primary attributes are not destroyed, and no
fresh ones are created in any substance. Any other substance in
merely an auxiliary cause for creation and destruction of any con-
dition of another substance, but it cannot create any new attribute
in another substance nor destroy any attribute of another. There-
fore a person who wants to purify himself must rectify his own
thought-activity. If he thinks that outward objects like women,
wealth, lands, clothes, ornaments, etc., are causes of his impure
thought- activity and thus by their removal only he will become
194 THE SACRED BOOKS OF THE JAINAS.
pure, this view is not altogether correct. If internal attachment,
etc., are not removed, this renunciation merely will not stop the
advent of Karmic matter. Internal attachment and external pos-
session should both be discarded. If internal attachment is removed
no inclination for external objects remains.
atoito *r wti &$ upr aww itf? n \w 11
I) ^vsc u
378. And as the artisan performs a job, but does not
become identified with it ; similarly soul also does the Kar-
mas, but does not become identified with them.
^ *j r ^r rf^ir
n
379. And as the artisan works with his organs of
action, hand, etc., but he does not become identified with
them, so soul does the Karmas with its organ of action
(i.e., mind, body and speech) but does not become identified
with them.
it \** \\
\
n
380. As the artisan holds the instruments, but he does
not become identified with them ; so the soul also adopts the
means, but does not become identified with them*
SAMAYASARA. 135
n >c? n
38 1. As the artisan enjoys the proceeds of his job,
but he does not become identified with them, so the soul
enjoys the fruit of its Karmas but never becomes identified
with them.
g w fr? n ^CR n
I)
382. Thus then should the doctrine of the practical
standpoint be shortly defined. Listen to the description of
the real standpoint, which deals with the thought- activity
(of the soul itself).
Commentary.
Gathas 378 to 382 contain a desertation on the practical point
of view. As a goldsmith makes an ornament witlTTffnf hands and
other instruments, and enjoys the wages, which he gets for his job,
in the same way the soul binds Karmas with its activities of mind,
body, and speech, and other outward occupations and reaps the
fruit as pleasure or pain. This is from the practical standpoint,
because really the soul in the goldsmith, the conscious agent, is
different from the ornament, from his hands and from his instru-
ments, and from his earnings. The goldsmith is only doer of his
own thought-activity of making ornaments and of using instrument
and is the enjoyer of the satisfaction which he feels on gaining his
wages. Similarly the soul from the impure real point of view is
doer of his own impure thought-activity in doing actions and using
mind, body, and words, and performing other occupations and is
the enjoyer of impure thoughts such as " I am satisfied, etc."
Thus one substance is only an auxiliary cause of modifications in
another,
196 THE SACKED BOOKS OF THE JAINAS.
a* afWift qr TOT f sf ft ?*ft s *wgi *ft n
383. As an artisan makes a resolution nd becomes
one with it, so also the soul performs Karma and becomes
one with it.
n
384. And as the artisan making the resolution is con-
stantly bothered by it, and becomes one with that bothera-
tion, so the soul involved in impure thought-activity is
miserable.
Commentary.
This is from the impure real standpoint.
si
j ^ v. H
3 * ITFT
n *ev u
385. As chalk is not the other (i.e., the wall) and as
chalk remains chalk itself, so also the knower does not (be-
come) the other (i. e., the thing known) ; but the knower
remains the knower.
fcfou r TOS 3f*T dfeit ^ fir
SAMAYASARA. iw
TOT
386. And as chalk is not the other (the wall); and as
chalk remains chalk itself ; so also the conater does not (be-
come) the other (i. e., the thing conated) but the conater
remains the conater.
II ^M II
387. And as chalk is not the other (the wall) ; and the
chalk remains the chalk itself ; so also the self-controlled soul
does not (become) the other (i. e., the things renounced), but
the self controlled soul remains the self-controlled soul.
u ^c:=; 11
388. And as chalk is not the other (the wall) ; and
chalk remains chalk itself ; so also belief does not become
the other, (i.e., the thing believed) but belief remains belief.
ll Ic^ u
389. Thus then from the real standpoint are described
knowledge, belief (and) conduct. And listen to the discourse
of the practical standpoint, in brief.
M8 THE SACRED BOOKS OP THE JAINAS.
Commentary.
Gathas 385 to 389 explain that one substance on being used by
another cannot lose its essence and does not become another. Illus-
tration is given of white paint which paints the wall, still it does
not lose its paintness. Neither is the wall altered into paint nor
paint is modified into the wall Both retain their own respective
natures. Similarly a soul conates and knows all knowables, gives
up attachment for them or believes in them but neither the objects
become the soul, nor the soul becomes the objects Soul remains
the soul and the objects remain what they are. From real point
of view knowledge, conation, belief and control are the soul's own
attributes, which are inseparable from the soul.
n u n
390. As the chalk by its own whiteness whitens the
other thing (i. e. the wall); so also the knower by its own
nature knows the other substances.
n Ht a
391. As the chalk by its own nature whitens the other
thing (the wall) ; so also the soul by its own nature conates
the non-self objects.
?il ^fs OT ^r^f ^^ nnnr 11
SAMAYASARA. 190
302. As the chalk by its own nature whitens the other
thing (the wall) so also the self -absorbed soul by it sown
nature renounces the non-self objects.
U
393. As the chalk by its own nature whitens the other
thing (the wall) ; so (also) the right believer by its own
nature believes the other substances.
s i \\
394. Thus then the reality of the practical (stand*
point) with regard to knowledge, belief (and) conduct is
described. Similarly also the other conditions should be
known.
Commentary.
Gathas 390 to 394 declare that as from a practical view point
it is said that chalk whitens the wall, so it is said that the soul
knows, conates, believes and renounces other substances. Really
the soul knows, conates. believes itself and is self-controlled in
itself.
3 ^ ^T ST^WT^ II ^^ II
396. And he, who releases himself from the Karmas,
good or bad, of many kinds of degrees which have been done
in the past, that soul itself is real repentance.
200 THE SACRED BOOKS OP THE JAINAS.
Commentary.
Repentancejs of two kinds. Practical andjreal. Practical re-
pentance is to recite some passages with the thought that what*
ever deeds were done in the past in transgression of a vow may be-
come ineffectual, i e., the demeritorious Karmas as previously
bound may be removed. Real repentance is non-attachment to all
good or bad Karmas bound in the past, and to be fixed in self-
absorption. The former is good thought-activity which is cause of
bondage of meritorious Karmas, while the latter is the soul's own
pure thought-activity.
fipra^
n u
n
398. By whatever thought-activity those Karmas good
(or) bad may be bound in the future ; the soul which re-
leases itself from that (thought-activity) is the real renun-
ciation.
Commentary.
Rflnunciation .is also of two kinds; (IV-practical. (2Lreal. Prac-
tical renunciation is to make vows of renouncing some objects for
,tfie future, while real renunciation is to give up all attachment
with those thought-activities which are likely to be the cause of
bondage of good or bad Karmas in future and to become self-
absorbed.
u ^ u
vrm u * u
397. Whatever good (or) bad operation (of Karmas)
of many kinds and degrees takes place in the present time,
the soul which realises that (operation as a) defect is real
confession.
SAMAYASARA. 201
Commentary.
Confession is also of two kinds, (1) practical aijd (2) rea|.
Practical confession is to recite some passages for removal of the
present defect^ while the real confession Is to realize the soul as
free from any kind of fruition of good or bad Karrnas operating in
the.present time and to be absorbed in pure essence of soul.
U
398. The soul which always does this renunciation
id always repents, and always confesses is the (real right)
>nduct.
Commentary.
The practie^ of self -realisation andacquiring self-absorption
is the real repentance, renunciation Imd confession, as has been
said Before,
399. Material (vocal) molecules are modified icto
many kinds of words of praise or blame. Hearing ;hem
(one) is angry or pleased, thinking "lam described (by
them.)"
a o* u
i ' ^
Ktt THE SACRED BOOKS OF THE J A IN AS.
400. Material substance has been modified into words,
If its attribute is different from the soul, then thou art not
described at all. Why art thou angry ? O unenlightened.
U
u v^ u
401. Bad or good word does not tell thee " hear me."
And also that word does not come to be sensed (by thee).
The word is the subject matter of the ear.
ftftprfi ^^tt^iirm^ ^af n OH n
5?
u
Bad or good form does not tell thee " see me."
That also does not come to be sensed (by thee). The form
is the subject matter of the eye.
W 11 ** n
u v f u
403. Bad or good smell does not tell thee " smell me/
That also does not come to be sensed (by thee). Smell i
the subject matter of the nose.
t
***
w
SAMAYASARA. 108
404. Bad or good taste does not tell thee " taste me."
That also does not come to be sensed (by thee) . Taste is the
subject matter of tongue.
u so* u
405. Bad or good touch does not tell "touch me."
That also does not come to be sensed by thee. Touch U
the subject matter of the body.
u ** u
M V^ tl
406. Bad or good quality does not tell thee " know
me." That also does not come to be known bv thee. The
quality is merely the subject matter of intellect.
u
407. Bad or good object does not tell thee "know
me." That also does not come to be known by thee. Sub-
Stance is (merely) the subject matter of the intellect.
3
u
204, THE SACRED BOOKS OF THE JAIMAS.
408. Even thus knowing the objects, tbe ignorant
(soul), not restraining the mind from non-self , and not
realising in itself self-knowledge and happiness, does not
attain equanimity.
Commentary.
Gathas 399 to 408 explatfn that an ignoraat person is pleased
if the sense objects or other knowable matter is agreeable and is
displeased if they are disagreeable. He does not give up attach-
ment and therefore becomes unable to gain self-knowledge and
happiness. These objects are mere knowables and the soul is their
knower. Those objects do not tell or prompt any one to love or
hate them A right-believing saint is not affected by the pleasing
or painful nature of things or circumstances. Arrow of abuse do
not irritate him, showers of praise do not please him. He has
control over his passions. He remains equanimous and unaffected.
n *. i
409. Feeling the fruition of Karmas, whoever makes
that fruition of Karma its own, that one again binds that
(Karma) of eight kinds, the source of misery.
i t n
v&tt
II V! o |(
410. Feeling the fruition of Karmas, whoever thinks
that the fruition of Karmas is caused by him, that one again
binds that (Karma) of eight kinds, the source of misery.
SAMAYASARA. , 20*
i W 1 n
41.1.,. Feelingjjie fruition of Karmas, whichever soul
becohies happy or miserable, that soul again binds that
(K^rma) of eight kinds, the source of misery.
Commentary,
Realisation of self-knowledge is the main object of a right
believer. He finds satisfaction in himself. He remains calm in
the event of Karmic operation.
& nft srsif OTT *a imft lift i
ujror TI^ ^"^ nrqi ff r% n t R H
II vr< n
412. The scripture is not knowledge, because the
scripture does not know anything. Knowledge is one thing,
the scripture another. The conquerors say so.
ii u t n
II V? ? II
413. Word is not knowledge, because word does not
know anything. Knowledge is one thing, word another.
The conquerors say so.
II
THE SACRED BOOKS OF THE JAINAS.
414. Form is no^ knowledge, as form does not know
anything. Knowledge is one thing, form quite another.
The conquerors say so.
3QJNJI
Rft u v t % n
416. Colour isjiqtjknowledge, as colour does not know
anything. Therefore knowledge is one thing, colour quite
another. The conquerors say so.
fir i
416. Smell is not^ knowledge, as smell does not know
anything. Therefore knowledge is one thing, smell is quite
another. The conquerors say so.
fif(% u
u
417. Nor tasteis^nojvledge, as taste is indeed always
unconscious. Therelore knowledge is one thing, and taste
quite another. The conquerors say so.
! r5n SK? A ^
iroii ^nri f^ran (9ft u & t e n
84MAYASARA. JO?
418. Touch is not knowledge, as touch does cot know
anything. Therefore knowledge is one thing, touch quite
another. The conquerors say so.
WRIT VR fiwil fil% II U H
II
419. Karma is not knowledge, as Karma does not
know anything* Therefore knowledge is one thing, Karma
quite another. The conquerors say so.
(TT^T fifft u
n
420. The embodied substance, ,5??di^ j>f^ motioii
not knowledge, as medium of motion does not know anything.
Therefore knowledge is one thing, the medium of motion
quite another. The conquerors say so.
\
n
I3RT ^^?T II V^l? II
421. The embodied substance, medium of rest, which
does not know anything is not knowledge. Therefore know-
ledge is one thing, the medium of rest quite another. The
conqjuefors.sa.y so*
art THE SACRED BOOKS 6V THE JAIN A3.
rt
422. Time substance also is not knowledge, as time
does not know anything. Therefore it is not knowledge,
because time is unconscious always.
a R^ n
423. And space_also is not knowledge, as it does not
know any thing. Therefore space is one thing, knowledge
quite another. The conquerors say so.
n ^ u
4i34. Impure __ thought-activity is not knowledge as
(it is) always unconscious. Therefore knowledge is one
thing, impure thought-activity quite another.
Commentary.
Gathas 412 to 424 describe discrimination between pure knpw-
ledge of soul and the impure thought-activities due to Karraic
effects.
5
u
SAMAYASARA. 209
426. As it always knows, so the soul is certainly the
knower, the enlightened. And it should be known that
knowledge is not separate from the knower.
u
: I)
426. Knowledge itself is the right-believer, the self-
restraint, the scriptures, consisting of Angas and Purvas,
merit, demerit, and initiation to ascetism. The wise men
know thist
Commentary.
Knowledge is the special attribute of soul-substance. Every
attribute of a substance is always pervading the substance and is
quite inseparable from it ; therefore knowledge and the knower
are really one, having no separate existence. Knowledge of the
soul becomes right belief.
51*3 STg^ft OJ J
427. Soul is immaterial. It can never be Aharaka
(i. e. taker of material molecules). Ahara is certainly
material, it is really matter itself.
Commentary.
Ahfira is of 6 kinds :
1. Karmihfira. Taking in of Karmic molecules.
2. No-Karm4h6ra. Taking in of external physical molecules ;
"or physical, fluid and Ahiraka bodies,
210 THE SACRED BOOKS OF THE JAINAS.
3. Lepfihfira. Taking in of food by superficial contact ; as the
earth particles taken in by trees.
4. Ujfihfira. Taking in of nutrition in the form of warmth ;
as in incubation.
5. Manas5hra. Taking in of mental nourishment ; as in
celestial beings.
6. Kaval&h&ra. Taking in of food by morsels, as in human
beings-
All these assimilations are material. They cannot really be
assimilated by the immaterial soul.
wrfl ftf
n v^r it
428. There is no such capacity, whatever, natural or
acquired in the soul, that it can grasp or give up the other
substance.
Commentary.
A right believer should meditate that his soul is nothing but
the soul itself. Really it does not take any other substance unto
itself , nor there is anything in the soul to be given up. Its real
nature is to remain in its own real essence. Really there is no
natural or acquired quality in the soul to assimilate other substance.
It is only from the practical point of view that the soul is said to
take in matter and shed it off. A pure soul has no vibrations and
no passions. It is ever steadfast in its spatial units and peaceful.
sft
429. Therefore, the pure conscious soul neither grasps
anything nor gives up anything of the soul and the non-soul
substances.
SAMAYASARA. 211
Commentary.
The soul in its purity does not take in any other soul and non-
soul substance, and there is no question of the riddance of anything.
Every soul is always a separate identity. It never loses its indivi-
duality. It remains always the same enjoying all its inseparable
attributes. " I am a pure soul with no connection whatsoever
with another 1 ' this constant meditation leads the meditator to the
condition of Samayasfira, " the essence of soul/'
u
430. The ignorant persons say that the adoption of
the external marks of ascetics, or of householders of many
kinds, is the only way to Liberation.
Commentary.
External practical conduct of laymon and saints, with their
different forms, is merely an auxiliary cause for acquiring real
trinity of internal conduct. Those who are ignorant of the real
path of liberation which is only self-absorption, are satisfied with
the perverse knowledge that mere external conduct will lead them
to liberation.
313 TO^^m^rni u m* u
II v^ ll
431. The mark merely is never the way to Liberation,
because the Arhats (adorables)who have given up attachment
to the body, and ignored the mark, have realized right belief
and knowledge and conduct.
Commentary.
The mere outward nudity of body is not the path of Liberation.
Self absorption is the real path of Liberation. Even severe
212 THE SACRED BOOKS OF THE JAINAS.
ascetism and suffering cannot advance a saint an inch on the path
of Liberation, if he has not understood and realized his ownself
the essence of Samayas6ra.
u t* \\
u
432. The marks of the householder and of the ascetic
are never the path to Liberation ; right belief, knowledge
and conduct (combined) are the path to Liberation. The
conquerors say so.
u
II
43 . Therefore giving up the external marks adopted
by th^nouseholders or ascetics absorbs the soul in right
belief, knowledge and conduct which is the path of Libera-
tion.
n
434. Fix the soul in the path of Liberation. Realize
and also concentrate upon it. And therein always roam
about. Do not roam about in other substances.
Commentary.
We should be non-attentive to all the other substances except
our own souls. Each step in self-meditation is an advance on the
path of Liberation,
SAMAYASARA. 213
n s^ 1 * n
435. Samayastira is not known by those who have
attachment for the various kinds of marks of ascetics or of
householders.
Commentary.
Any attachment to outwards conduct leads away from the
path of Liberation.
M v^^ n
436. Though the practical standpoint describes the
external marks as the path to Liberation, yet the real stand-
point does not accept any kind of mark as the path to
Liberation.
Commentary.
The rules of practical conduct are for guidance on the Path.
Adoption of Sainthood is necessary in order to be free from
thoughts about household matters, and to concentrate attention
upon self-advancement. If he has any desire for being respected
and worshipped, he is away from the path of Liberation, He must
realize his ownself and be absorbed in his soulness.
U
tit
n v^vs n
437. That conscious one will attain the highest bliss,
who having read this Samayasara Prabhritam and under-
214 THpsSACRED BOOKS OF THE JAINAS.
stood its meaning and spirit, will be fi*fcin (the pure real)
Substance.
Commentary.
Shri Kunda-Kunda Acharya, the high ascetic, and the great
sou} of the 1st century B. C. in concluding his wonderful and soul-
inspiring book of SamayasSra advises the readers to read it
carefully, and to understand the true meaning and purport of the
description of the essence of soul ; and then realize their own pure
soul. They must be steadfastly bent upon self-advancement, and
for this purpose, if they are able to adopt the external conduct of
a saint, they must truly follow it. The practice of self-absorption
will lead to perfection and Liberation. It is the SamayasSra
which takes one to SamayasSra,
Talking about Samayasara, writing about Samayasfira, thinking
of Samayasdra, realization of Samayasra, absorption in Samaya-
sfira will lead to becoming Samayasara.
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11